Search

AllEyesOnDC

Building a Black Nation, One Post at a Time

Category

Culture

There’s No Nation Building without Black Love #SayNoToDivestment

Photo courtesy of thenology.com 

Brothers and sisters, the next time you’re tempted to do away with the entire opposite gender of your race based on the actions of one, or a few, scorned lovers of the past, please take a second to consider that those who have wronged you may be dealing with trauma from which they need to heal, or, just like many of Us, are caught up in a sea of perspectives, customs and traditions about love and sexuality that’s unbecoming of conscious African-centered women and men.

As our three panelists, each of whom touched on the spiritual, mental, and financial aspects of Black Love, clearly articulated on the May 11th special edition of The AllEyesOnDC Show, the latter is often the case in matters involving Black men and women embroiled in toxic relationships. In failing to become our most best selves, We plague our outlook on dating and fall short in inspiring the best out of Our partner.

That’s why We must revamp the dialogue and prioritize the procreation of healthy children and families, ensured through the union between conscious Black men and women. Without the culturally rich experience an African-centered rites-of-passage, those of Us who don’t have knowledge of self struggle to develop a healthy identity in this spiritually unbalanced society.

By taking on habits and thoughts that lower Our vibration, We don’t ascend to greater heights in consciousness, and in turn, look for, and expect, the wrong qualities in our partners, often dictated to us by a foreign ideology centered exclusively on accentuated physical attributes, vanity, and other asinine markers of success in the Babylon system.

A lack of love for self, and that for the opposite sex, manifests differently in the spiritual, mental, and financial realms, all to the detriment of the nuclear family. Without prioritizing Our holistic development, in the interest of Our sanity and community welfare, Nation building no longer becomes the focus. This insanity must stop!

In classic AllEyesOnDC form, this panel provides the keys essential to becoming the best person possible for your partner, and the African nation at large. Watch, enjoy, and spread the word.

 

Advertisements
Featured post

We Failed to Fully Manifest Malcolm X’s Vision

Malcolm X/ Courtesy image 

As We approach what would have been Malcolm X’s 93rd birthday, it’s important, now more than ever, to closely examine matters related to Black Nationalism, and our noble ancestor’s Pan-African vision, in which the masses of Black people living in the United States identify with, and strive to build significant connections with, Black people living in Africa, and more generally oppressed humans around the globe.

In the midst of an impending global war precipitated by the United States and Israel, widening wealth inequality domestically, and a perpetual loss of geopolitical footing among Black nations and entities, many among Us still refuse to embrace the revolutionary philosophy that prioritizes Our collective interests, at all levels of sociopolitical engagement, above that of other racial and political groups, so-called allies or otherwise.

In the era of Donald Trump, amnesia seems to have taken over segments of the global Black community, enamored by mainstream calls for unity from so-called white progressives, all the while issues specific to Black people, at home and abroad, constantly get overlooked, just as was the case long before, and after, Trump made his now infamous “shithole” comments.

An emotional appeal to the consciousness of those who value power above all else won’t suffice at this critical juncture in Our fight for liberation. Instead, consolidation of power among the Black masses at the grassroots, and eventually higher, will bolster efforts for widespread change among those who identify as such, and have been severely affected in the global racial caste system by that classification.

However, schisms within the Black family, nationalistic, cultural, and all else in between, prevent such unity. While Black people, like other racial groups, shouldn’t be expected to be a monolith, Our collective third-world status, even when one includes the wealth of Our mavens of industry, reveals common needs that supersede Our differences, many of which have been exasperated in the mainstream press and by multi-issue, left leaning interest groups. This phenomenon shows an ignorance around the mass political movement Malcolm X demanded in 1964 during his Ballot or the Bullet address.

A failure to heed Malcolm X’s words in the decades after his murder have fermented the abysmal conditions of Our existence, including intra-community violence, police-orchestrated murders, food insecurity, and low educational attainment. When the time comes for concerted action, all We can offer is reactionary movement against forces impeding Black progress, when all along We should have been prepared to tackle Our current-day issues with an established Black-centered infrastructure, ran similarly to a separate government, or at the very least, a federation of Black governing bodies.

In practicing Black Nationalism, an ideology and livity that espouses political, social, and economic self-determination and independence, in the District and abroad, D.C.’s Black community, shows an investment in the well-being of its people, while ensuring that the educated and empowered among Us work for the greater good of the Black masses, particularly the working class, instead of corporate overseers and malicious politicians.

Realizing this vision isn’t without its challenges, one of the most crucial being gentrification, a process that decimated large, majority-Black communities over the last 10 years. Pan-Africanism proves more elusive: Beyond D.C.’s “conscious community,” continental Africans and descendants of enslaved Africans remain at odds, often citing cultural differences, spurred by their allegiance to their nation, rather than the global collective.

Additionally, a “bootstrap” mentality among the Black Baby Boomer generation, a group whose conditions in the Post-Civil Rights era favored their economic advancement, creates a go-get-it-yourself attitude where Our elders, who received all the spoils of Civil Rights legislation, provide little guidance on how to pass on generational wealth. Black immigrants, also beneficiaries of past Black liberation struggles on American soil, can be indicted for similar offenses, due mainly to a penchant among a significant number to dissociate and differentiate themselves from those designated as African Americans, as if that demarcation brings shame.

This dilemma has also affected the younger generations. Black teenagers, a demographic now including the American-born sons and daughters of Black immigrants, significantly consume and influence mainstream forms of entertainment. Such programming, and real-world conditions, cause them to lack a collective Black identity rooted in love for one another, ancestral knowledge of self, and a passion for advancing Black causes in all areas of life.

The current socioeconomic landscape dissuades such a mindset, for the alternative — watching out for yourself and who you know, to the detriment of others within the community — often proves more lucrative in the eyes of those lacking race consciousness. In the age of corporate hegemony, co-optation of grassroots and organic movements by distant figures with deep pockets threatens true Black liberation. Overtly Black messages and crusades get abandoned, for softer, more “inclusive” alternatives, even as they snuff out the Black perspective. The few voices on the periphery representing pro-working class Black, anti-establishment politics get vilified, oftentimes by other Black people.

In D.C., as well as on the national stage, this trend has manifested in the arts, an industry that shapes public opinion and supports a color-blind cultural shift among Black youth, to the detriment of an identity rooted in love for self.

As they decry displacement and mass gentrification, members of D.C.’s creative class, a group overly represented by transients, Black and otherwise, perpetuate such systems while erasing the organic, raw form of the indigenous Black D.C. culture they romanticize in corporate-sponsored festivals and programming. Nationally, Black artists and athletes handpicked by the establishment as Our voices on political and social matters have defined and created, for the impressionable public, a movement devoid of class analysis and calls for a true revolution that reaches all levels of the Black liberation struggle.

On the surface, Our collective mission, in the years since Black consciousness reappeared in the mainstream, hasn’t been to form an independent Black nation. Even if this goal proved impossible at this point, Black people aren’t taking strides to build among one another, beyond the, once again reactive, short-lived mass exodus to Black-owned businesses during a boycott.

Instead of fighting for and concentrating power among Ourselves, We settle for sparse opportunities to watch corporate-sponsored artists and politicians address our gripes against America on mainstream platforms, even as their actions barely shift paradigms. Such euphoric sound bites, blown up on a bevy of social media platforms, briefly take our attention away from the real-life conditions that prevent us from attaining Black unity, while inspiring us to emulate these people, who ultimately harbor questionable motives along their advance within the system that holds back Black people.

Reversing these trends, and setting Ourselves along a path where, in every segment of Our lives, and collectively, We’re advancing the interests of the Black nation, starts with educating ourselves about the true nature of the Babylon system, all the while dedicating Our human capital, arguably our most vital resource, to eradicating said system from the inside-out, through simultaneous, incremental, and methodical movements similar to what the powers that be have used against us.

While learning Our revolutionary history, young people must envision and prepare to create a world where they can pursue interests conducive to the uplift of the race. Our adults must prepare to organize politically, economically, and in other sectors to support institutions that advance Black self-determination.

Last, but not least, class and ethnic divisions within the Black family must be addressed, keeping in mind that not every relationship should be salvaged, specifically with adults not committed to racial advancement or solidarity. An allegiance to community is imperative as We work together to change Our dire conditions.

Toward the end of his life. Malcolm X embraced the greater human rights struggle, understanding that holding the Babylon system accountable for its global mistreatment of Black people, through concerted action, would greatly benefit the entire human race, which as a whole been affected by inequities levied by capitalism, imperialism, and racism. Detractors and liberal apologists, white and otherwise, often paint Malcolm X’s evolution in the wrong light, calling it an abandonment of race consciousness, when in fact it’s the globalization of the Black Nationalist program he endorsed in the 1950s and 1960s.

In the United States, the epicenter of global oppression against Black people, and more specially D.C., the same movement can take place. However, like Malcolm X, we have to be passionate about our Blackness, eager to improve Our conditions through education and self improvement, and understand that, in a system buoyed by aggression and manipulation, there’s no viable alternative to Black power, even if that means starting from Our collective position at the bottom of the ladder with the few resources we possess.

Want to learn more about Malcolm X and celebrate his legacy? Take part in some events take place during Malcolm X Week.

 

 

Mama Hasinatu Tribute Promotes Kwanzaa Spirit

The spirit of Mama Hasinatu Camara was alive and well in Sankofa Video Books & Cafe on the night of Ujamma, the Kiswahili word for cooperative economics from which the fourth day of Kwanzaa gets its name. In the last years of her long and storied life, Mama Hasinatu practiced group economics when she patronized the gathering place of conscious minds, even hosting a tribute to her late comrade Kwame Ture there for two consecutive years.

Mama Hasinatu’s impact on D.C.’s African-centered community goes even further, as shown through the youth she taught at Bridges Academy, the now defunct Booker T. Washington High School, Nation House and other culturally driven educational institutions for children of African descent. Those who knew her considered her youthful disposition to be one of a kind. Even as old age crept up on her, Mama Hasinatu continued reasoning with the young people and imparting words of wisdom.

Thus were the words, and more, said about The Black Power Enforcer on the night of Friday, Dec. 29th at Sankofa, based on Georgia Avenue. The three-hour program, standing room only, attracted people of various ages, and ideologies and spiritual systems falling under the Black Power umbrella. Alma Negra Set, brainchild of Falani Spivey, a young person who grew up under Mama Hasinatu’s wing, hosted this function along with AllEyesOnDC, the monthly program on which Mama Hasinatu appeared and where she sometimes found herself along with D.C’s young people on the third Friday of the month.

Mama Hasinatu, a native Washingtonian, spent her early years on 8th and H Streets in Northeast. As a member and key organizer of the All-African People’s Revolutionary Party, Mama Hasinatu touted the benefits of scientific socialism as it relates to African liberation, while here in the United States and on her travels with Ture, the Pan-African organizer formerly known as Stokely Carmichael, in Guinea. In her role, she organized African Liberation Day celebrations throughout the 1970s and 1980s while speaking about Zionist imposition in international affairs at the expense of oppressed, melanated people. Mama Hasinatu’s activities as a then newly awaken African woman would set the stage for greater opportunities and other roles as The Black Power Enforcer until she transitioned in mid- December of last year.

For much of the night, guests poured libation, sang, played music, and reflected on the goodness of Mama Hasinatu’s time in this realm. Speakers included Mama Luci Murphy, Baba Senghor Jawara Baye, Baba Tarik Oduno, and Haile Gerima, co-owner of Sankofa Bookstore and director of the famed Sankofa film, in which Mama Hasinatu played a valuable role. Members of Mama Hasinatu’s family, sitting in the very front of the space, also counted among those in attendance that evening. Though they might of not been a part of her widespread “ideological family” as Mama Hasinatu always called her comrades, they too had valuable memories, adding photos to one of two collages erected on Sankofa’s stage. Kevin Orlando Miller, Mama Hasinatu’s eldest son and saxophonist for the Proverbs Reggae Band, entranced the audience with a short number.

The three-hour program, in its entirety, can be watched in these three videos, the longest of which is more than 1 hour, 40 minutes. Check it out and relish in Mama Hasinatu’s memory. Information about Mama Hasinatu’s homegoing services are below.

Mama Hasinatu’s Homegoing Memorial Service
Saturday, Jan. 13, 2018
10am to 5pm
Northeastern Presbyterian Church
2112 Varnum Street NE

Looking Back: The AllEyesOnDC Show Reveals Indigenous America

As a native Washingtonian, I’m no stranger to the slew of anti-indigenous American rhetoric and images that floods our local media, the most prominent example being the Washington Redskins name, logo, and mascot, all given to the Washington-area football for which my peers and their families have cheered on for several years.

Not even a mass movement to abolish the Redskins name has significantly curbed use of that name in recent years. The notion that We stop saying that name has elicited scoffs from Black people, many of whom refuse to identify with their indigenous American counterparts in the struggle against white supremacy.

From what I reckon, this mindset among some so-called African Americans often comes out a frustration with an American government that seemingly prioritizes the issues of other “minorities” over that of Black people.

I have no reason to contend with that point and have argued that the American government, and other white-centered entities for that matter, often turns its back on overtly Black/African interest groups in favor of those that fit the model of ambiguity that maintains a racist, capitalistic system. This plot however may be part of a grander scheme by the powers that be to box Black Americans into stringent racial categories that deny them of their connection to the hodge-podge of indigenous tribes and nations.

 

In comes Ali Sanders,a descendant of Black indigenous Americans and proponent of indigenous living in which indigenous people operate outside of the American system, the matrix that replaced their people’s ancient way of living, to build a new life for them and their family.

How do they do that? Watch this AllEyesOnDC video and find out.

The nearly two hours of footage includes information about indigenous living and the African origins of the people currently known as Native Americans. After this video and proliferation of similar information, hopefully we as people of African descent can learn to respect each other and move beyond the European-created boundaries that have divided us for far too long.

My Memories of the Noble Ancestor Dick Gregory (1932-2017)

*Courtesy photo of the late, great comedian and activist Baba Dick Gregory* 

Earlier tonight, AllEyesOnDC learned the unfortunate news of Baba Dick Gregory’s transition. Baba Gregory had been ill and hospitalized for some time; social media postings this week and a family statement calling for prayer foreshadowed the conclusion of an exemplary and impactful life.

A comedian, social critic, activist, author and diet adviser, Baba Gregory made a mark in the Black world from the start of his professional journey. He broke barriers in comedy and challenged America in its face so that it had no chance but to take him seriously. Later on, those efforts expanded into other realms, some of which I had a chance to see in my less than 30 years.

Baba Gregory weighed in on the issues of the day, and opened Our eyes to the U.S, empire’s dealings. Many of Us, because We had experienced the hardships of this system, agreed and embraced Gregory’s messages, and examined Our situation lightheartedly, even if for a second.

Years ago, as a graduate student, I met Baba Gregory at a store located next to Farragut North Metro Station in Downtown D.C. As a reporter for the Washington Informer, I interviewed Baba Gregory at a fundraiser he headlined at Wanda’s Salon in Shaw. Later interactions, though brief, took place in CVS not too far from the station, and in a WPFW studio right after wrapping up a session with a brother and mentor. Last year, I caught a glimpse of Baba Gregory leaving Sankofa Video Books & Cafe on Georgia Avenue about a year ago, walking slowly with the swag of an elder statesman.

Those moments remain etched in my mind because, even with his worldwide fame and influence, Baba Gregory still walked among the people in the community. His progeny, artist Ayanna Gregory among them, did the same, gaining Our trust and respect.

At a time where Our rich and famous help maintain the status quo, Baba Gregory’s actions on and off the stage should serve as inspiration and a blueprint for what must be done when given a platform.

Rest on Baba Dick Gregory. Many thanks for your service and may those of Us still fighting the Babylon system walk in your footsteps.

The Rhythm People Coalition Takes over Dallas

Not even torrential downpour in the Dallas/Ft. Worth metro area could snuff out the drumbeat that connects people of African descent across the globe. Nor could it deter a small, but powerful, group of artists and activists from fulfilling their vision of enlightening others about the power of said drumbeat in uniting the African Diaspora.

Last weekend, a bevy of melanated people from across the United States and around the world converged on the grounds of a large ranch, located just south of Dallas, for a weekend of dance, song, and discussion during the fifth annual DFW Africa Festival. This African-centered event served as the first stop on the NOMAD Tour, an effort to promote and preserve art, tribe, trade and culture of people of African descent.

“This tour goes around the Diaspora to promote that rhythm spirt and remind us of our ancient ancestors and what they left on their nomadic journey around the world,” Kim Poole, leader of the Rhythm People Coalition, the group that hosted the NOMAD tour, told an audience shortly before a panel discussion about education and wealth-building in Black community Saturday evening. “We must be aligned with who we are and with our destiny,” Poole, a globally renowned singer from Baltimore, said to the multigenerational audience of artists, educators, and entrepreneurs.

The panel discussion, themed “What It Means to be Black” counted among several activities that took place at the Cedar Canyon Dude Ranch in Lancaster, Texas on June 3rd and 4th. From University Hills Boulevard, passersby could see a multitude of flags, including those representing Kenya, Nigeria, Jamaica, and Pan-African unity, flailing in the wind along the outskirts of the property.

What took place at the festival however, proved nothing short of mystical.

After parking, picking up a NOMAD Tour packet, and walking into the ranch’s pavilion, guests had a number of vendors and food choices through which they could peruse. On the main stage, Sista Bey, a member of the Dallas area’s Pan-African community, kept an upbeat vibe going through much of the day, acknowledging audience members who travelled far and near and encouraging guests to buy Black and follow in the footsteps of those who are homeschooling their children. Later, Bey poured libations and called the ancestors into the space. Underneath Bey were Kente clothes of various colors and patterns along with bamboo trees.

Other activities on Saturday evening included self-defense workshops and a gun demonstration, during which experienced brothers dissembled an AR-15 and touted gun ownerships and safety to onlookers. Children safely frolicked around the space in their multi-colored dashikis and people of the Diaspora, including Queen Diambi of the Luba tribe in the Congo, relished in the moment, forging new connections.

“I go around trying to meet people of African descent wherever they are. This is the calling of the ancestors to connect with another experience. We have to reconcile our experiences and put them together,” Diambi told AllEyesOnDC during an interview in the ranch’s pavilion. That weekend, Diambi, crowned by her village elders in 2011, met with other African-centered groups and people as part of her mission.

“We need Africans in the West to be well versed in the culture and resources. We also need you to help us realize the value of what we have. They don’t know the riches. You can be a wonderful mirror to recognize the wealth we have in your traditional systems to elevate our consciousness,” Queen Diambi added.

Other stops on the NOMAD Tour include Paris, Portland, Jamaica, and Los Angeles, all of which will most likely include participation from those who came into contact with the Rhythm People’s Coalition in Dallas.

“I felt very good about the festival,” George Omoth, key organizer of the DFWAfrica Festival, and affiliate of the Rhythm People Coalition, told AllEyesOnDC. “It was a very big improvement and the theme of the festival is important. My goal is to share the African cultural tradition in the Diaspora,” said Omoth, a Dallas resident of more than a decade and Kenyan immigrant who has lived in the United States for 35 years.

AllEyesOnDC: The “No Culture without Agriculture” Edition

No saying speaks more to Black people’s need to get back our indigenous ways than “There’s no culture without agriculture.” In the spirit of Earth Day, AllEyesOnDC wanted to focus on Our lost connection to the Earth and usher a call for getting back to our roots.

At Sankofa Video Books & Café on the night of April 21st, people in attendance, including this host, saw parallels between agriculture, genealogy, health and fitness, metaphysics, economics, and politics during a two-hour program that included interviews with Sherice, Sr., master urban farmer and leader of the Hippee Chic urban gardening/sustainability movement and Xavier Brown of Soilful City.

Baba Tarik Oduno, a fixture in the D.C. community and pioneer of “There’s no culture without agriculture,” broke down the meaning of that saying, reminding audience members that we must always honor our mothers and fathers and understand our history. After all, Baba Oduno said, “genius is in our genealogy.” Note that this segment was less of an interview, and more of a lecture, all to the audience’s benefit.

Wrapping up the evening was a demonstration by Christina Cook, a Teaching Artist Institute fellow, of how rhythm could boost communication for people on the spectrum (autism, ADHD, etc.). During this segment, five audience members, including Baba Oduno, beat on drums and learned how to create the perfect combination of rhythms – all without speaking a word to one another.

Check out this video and get a great look at what community and self-determination, as it relates to food production, looks like in the District of Columbia.

Black Liberals, Their Use of “Hotep” and “Ankh-Right,” and a Denial of Nation Building’s Merits

PHOTO: A necklace of the ankh, a Kemetic hieroglyph meaning eternal life. The word ankh has recently become a new tool in insults levied against Black people seeking African consciousness./ Courtesy 

Earlier this week, the third day of Kwanzaa, named for the principle of Ujima, a Kiswahili word meaning collective work and responsibility in the African community, turned into somewhat of a nightmare – and ultimately a re-awakening for this author – when Dr. Umar Johnson, an electrifying, yet polarizing figure in the Pan-African community, released a 45-minute video diatribe aimed at his rival General Sera Suten Seti, a Detroit-based speaker with whom he has had problems for some time.

Johnson’s curse word-laden tirade, filmed in a Florida hotel room, caused quite a stir on social media throughout much of Wednesday and Thursday, especially among Black liberal academics and social commentators who spoke of a “Hotep Civil War.” While most in the “conscious community” chose not to give the squabble much credence, several self-proclaimed Pan-Africanists and leftist Blacks quickly condemned the actions of the self-proclaimed “Prince of Pan-Africanism,” saying he made a fool of himself.

For a few seconds, it appeared that the ilk of Black people in whom the good doctor had found fans and liberal Blacks, many of whom have used “Hotep” and more recently “ankh-right” in their descriptions of folks with Pan-African leanings, could agree on at least one thing — the cult of leadership that inflated Dr. Umar Johnson and General Seti’s egos – and has often led to the impotency of several local and national Black movements in recent decades – definitely impedes our fight for liberation.

Unfortunately, this is the furthest the relationship between those with Pan African leanings and liberal Blacks will ever go if the latter continues to tarnishes Hotep – the Kemetic greeting for peace – and the ankh, the Kemetic hieroglyphic that signifies eternal life, in their dismissive statements about Black people yearning to get in touch with their African roots.

Such a choice of words shows a disregard for an ancient history taken away from African people. Yes, even continental Africans lost modern-day Egypt when the U.S. Adm. Alfred Thayer Mahan and other Western leaders created the “Middle East” in the early 20th century. Thousands of years earlier, the Romans and Greeks ransacked Kemet and took many of her possessions. Today, Hollywood warps history, whitening the ancient Black people responsible for mathematics, science, and medicine.

Of course, those of us who consider ourselves somewhat conscious know that we don’t have a direct lineage to Egypt. We also know that American slavery is not the non-melanated people’s first time murdering and stealing from melanated people. Linking the institution of slavery to colonialism on the African continent and Kemet’s fall, helps us find a common oppressor while aiding in the spiritual journey that’s Knowledge of Self.

Many of us who study Egypt, even if for a second, develop an intellectual understanding of the Abrahamic religions that I would respectfully argue goes well beyond that of a good number of Afrikan pastors. Additionally, they are often more accepting of other spiritual systems, including the Yoruba, Akan, Dogon, Voudon, and others.

It’s my hope that Black liberals, and any other group of Black people that has disdain for proponents of African-centered culture, get to embrace their African heritage. Knowledge of Self is a personal process that opens the door to more spiritually fulfilling professional opportunities and connectivity to African people that every Black person should have, even if they don’t feel like attending every study circle or healing circle in the world. In many cases, it also makes one more independently minded.

To the credit of those who critique Pan-Africanism, globalization doesn’t quite afford Black people the privilege of separating from the rest of the world, especially because we don’t control any major resources. In the United States, the racial and ethnic make-up of U.S. residents, particularly those of African descent, has drastically changed since the wave of African independence in the 1950s and 60s. Today, African and Caribbean immigrants and their children count among a significant segment of the Black population in the U.S. Their ties to their home nation and its distinctive culture might not make Pan-Africanism, a call for the collective to unite under one banner, alluring.

For the so-called African American, the United States has somewhat of a misleading position as a stable and developed country. Albeit the signs that all that might be coming to an end within a generation, many descendants of the enslaved Africans who toiled this land feel like they’ve earned a place here. While somewhat noble, this mindset has in part conflicted with the gains that African-centered institutions made in the post-Civil Rights era to create an African identity in the U.S. that combats the poisonous caricature of Black man and womanhood inflicted on our children daily.

Our reverence for our ancestors’ sacrifices on American soil shouldn’t negate our need to connect and organize with our brothers and sisters across the globe. Just as young people are fighting police forces in the U.S., young men and women across the Diaspora are going toe to toe with their elected officials, some of whom have U.S. backing. I’m not afraid, nor have I ever been afraid, to admit that Dr. Umar made me privy to these connections somewhat.

However, that doesn’t mean that he, the men, and sometimes women, who Black liberals, including the authors of the widely popular Very Smart Brothas blog, call “Hoteps” aren’t without fault. Their need to boast about their “wokeness” speaks to this.

However, they don’t represent the entire African-centered community. In the interest of preventing the cult of leadership mentioned earlier, people who consider themselves conscious must hold the usual suspects – misogynists, the historically inaccurate, and the often hypocritical – responsible for their actions.

As far as African-centered organizing and nation building in the 21st century is concerned, many of us shouldn’t be close minded to some of what the present day offers. We should also understand, and embrace, nuance in our scholarship so that we don’t create a narrow-minded definition of a truly African-centered lifestyle. Many an organization have crumbled by turning off well-meaning Black people trying to find themselves in this twisted society.

No fellow Africans, I’m not asking us to hide who we are as a people. I’m not telling our people to put down to the RBG flag, to cease all mention of our ancestors or practice of African spiritual activity. I’m arguing that the dearth of intellectual gymnastics among members of the Youtube generation and a disregard for fresh discussions about various aspects of this liberation movement will hinder us.

If we’re to ever realize Nguzo Saba and become a global African nation, organization must be scientific and inclusive of all all aspects – including financial, agricultural, health, and education. It’s time to move beyond the smoke and mirror of social media conscious stardom. Doing so requires using the confidence that comes with that knowledge to launch long-term projects that move us closer to self-determination. It also requires us to be good representatives of the so-called conscious community in the way we spread our message. Not everyone will like us but they should never have to say that we’re disrespectful.

These days, the stakes are higher for African people in the United States, especially now that even some Blacks with Pan-African leanings have, jokingly, used “hotep” and “ankh right” to deride Johnson and others. This proves dangerous at a time when Pan-Africanism is under attack, not only from outside forces, but from those who consider themselves Black.

Shortly after Donald J. Trump’s ascent to the White House, a couple Black thought leaders spouted messages with xenophobic undertones like that in the president-elect’s campaign speeches. For example, Yvette Carnell of Breaking Brown remixed a conservative talking point about immigrants taking low-paying jobs, telling African Americans that to succeed as a group, they need to ignore a bloc that includes continental Africans, Carribbean people, Afro-Latinos, and other Black immigrants. In a later Facebook post, she mocked Pan-Africanism as a relic of the past that has no significance today.

But how can that be the case when Africans across the globe suffer just as badly, if not worse in some cases, as our ancestors in our interactions with the oppressor? Just like we share a common lineage, we have a common enemy in racism, capitalism, neocolonialism, war, and any other tool used to keep our people under siege globally. Kujichagulia, the Kiswahili word for self-determination and second principle of Kwanzaa, speaks to African people breaking free of those chains and controlling their own economies, governments, and schools without any exploitative influence from outside actors.

Personally, I don’t take most critiques of Pan-Africanism or Black Nationalism negatively these days. Rather, maybe because of a fervently curious mind that has taken me many places, I take those opportunities to develop my craft as a journalist and educator so that the concept of Pan-Africanism becomes clearer for my people and works even more wonders in my life and organizing work. That’s all AllEyesOnDC has been: a tour of my ever-evolving millennial mind.

In closing, I say to those brothers and sisters who continue to use “hotep” and “ankh-right” in their talks about African-centered Black people, understand that yes, we hear you, but you’re still losing out on an opportunity to deepen your community work and advocacy on behalf of Black people. Please learn to see those men you call “hotep” as just flawed people, not representatives of an entire movement. Shoot, just gain some international context for what’s going on in the U.S. and I guarantee you’ll see Knowledge of Self much differently.

At least I hope so.

How an Understanding of Race as a Social Construct Strengthens the Call for Black Liberation

A depiction of Bacon’s Rebellion, the 1676 event believed to usher the start of the racial caste system that legitimized the enslavement of African people in the United States./ http://www.history.com 

In most of the mature conversations about race I’ve participated in, both sides have acknowledged the U.S. racial caste system to be a farce, designed to keep the multi-ethnic, disenfranchised majority from uniting against the One Percent. At that point in the discussion, the party who’s determined to organize solely with Black people, myself in many cases, must answer the question of whether this fact changes how they fight for Black liberation.

After engaging in many discussions and deliberating in my private time, I would say no and yes.

Knowing that the Elites created the concept of race in the U.S. doesn’t discourage me from solely organizing with Black people on several fronts. The global Black race’s survival depends on our ability to do for self, whether that’s in Liberia against impeding foreign investors or in D.C. amid mass gentrification. As a reporter, if I want my people to survive, I must do my part by writing about and reporting on issues concerning Black people in D.C., the U.S., and abroad. As an educator, I must teach Black, and Latino, children about our common African heritage.

This mission for Black self-determination equally applies in the home. My beau is a Black woman. I will eventually become the head of a Black family. My life is beautifully Black, more so because of my passion for combating the all-out assault on Black people in this country and abroad.

This begs the question of whether, by overtly celebrating and protecting my Blackness, I’m becoming a prisoner of the very box that I’m trying to escape. By solely organizing with Black people, am I participating in the race war that the Elites are creating from afar? By echoing my warrior ancestors’ call for a united African nation, am I just as evil as the white people who want to exterminate my race? These are real questions that often come from friends, colleagues, strangers, and whoever else asks about what some would consider my obsession with living Black.

To them, I say that by affirming my African heritage in this pseudo-racial caste system, I redefine Blackness. Coming to terms with my precarious status as a so-called first-generation Black American helped me realize this. As a teenager in what was once called Chocolate City, I often felt that I had to choose between being a Liberian and being a Black American. At the George Washington University, I saw similar schisms between continental and diasporic Africans. Such experiences further compelled me to live an honestly Black live in this country and reject any temptation to let go of Mama Africa.

While not directly affected by the U.S.’ slave-holding history, by being born and raised in the United States, I’m subject to the laws, standards, and Eurocentric thinking created to impede African American progress. In my adolescent years, I had to decide between adhering to the cultural norms that my parents taught me, or following the way of life prescribed to my peers through BET videos and misinformation from malignant media sources and traumatized people. To be totally fair, the young African-American men I grew up with, many of whom came from loving homes despite what the media tried to tell my Liberian-born parents, had to make the same decisions despite their upbringing.

Making that connection between me and my friends showed me that as a young African man in the Babylon system, your home life didn’t matter to an extent if it wasn’t centered in an African cultural identity or a yearning for such. If the definition of Black as given by America has no positive semblance of Africa, both continental and diasporic Africans struggling to find their way will suffer in the end by strictly adhering to those values.

By stepping outside of the ethnocentric box that America created for Black people, we can tap into our African heritage and learn about a history beyond slavery that confirms our humanity and divinity. Our ancestors who walked this land during the rise of the American empire had similar goals, despite the Babylon system’s efforts to wipe away memories of those movements.

In recent years, I’ve gained a more globalized perspective, working alongside like-minded Black youth and learning about the African heritage I share with them and other Africans around the world – particularly the Caribbean and the African continent. Upon learning about some of our ancient history and struggle against the European minority, however I found more than enough reason to organize solely with Black people, despite knowing what I’ve come to find out in discussions — that this racial caste system thrives from division of non-wealthy white and Black people.

At a time when, as an aggregate, Black people in the United States are behind in many facets of living, I, nor other Black people, don’t have much time to convince white people of our humanity or to educate them about the fallacy of the racial caste system that continues to benefit them. Additionally, the very people who benefit from white supremacy are descendants of the Europeans that have committed numerous atrocities against African people and other melanated groups long before Bacon’s Rebellion in 1676, an event that marked the beginning of chattel slavery by inheritance. Though the American Elite created “white” and “black” to destroy any possibility that impoverished people would unite against them, the “white” people who enjoyed the benefits of the system were already well on their way to controlling the melanated people’s way of life.

Not too far from where Bacon’s Rebellion happened, the English unleashed physical and germ warfare against Indigenous Americans upon landing on their shores decades earlier. Christopher Columbus, the Italian explorer whose legacy the Babylon system celebrates every year, and his goons dealt a similar fate to the “Indians” they encountered in the 15th century. Columbus’ contribution to the cause kicked off a long period of Western imperialism and the Transatlantic slave trade, also known as Maafa, which means the African Holocaust.

Centuries earlier, the Greeks and then the Romans took over ancient Kemet after acquiring the vast wealth of knowledge that the Egyptians had. The Portuguese and other European groups took the system of wartime indentured servitude developed by Africans (the one often mentioned by white people in discussions about race) and turned it into an inter-generational marker of poverty and economic exploitation. The Industrial Revolution, a period of great economic growth for Western nation-states, paralleled the rape and plunder of the African continent and people. All the while across the Atlantic Ocean, the U.S. government ran Indigenous Americans off their land.

Despite coming from various pre-New World nations, we melanated people share a common oppressor, but more so a common spiritual energy. Long before the European left the caves and embarked on its centuries-long campaign of destruction, people of African descent laid the foundation for many of the technological advancements we see today. The land mass that was Pangea serves as a testament to this common heritage. Over the decades, several African scholars, including Runoko Rashidi, have been able to find elements of African cultural influence in paintings, sculptures, and writings from all over the world.

Racial classifications – Black, Latino/Hispanic, Native American, etc. – do nothing to highlight the complexity of our ethnic, tribal, and cultural origins. Those markers signify economic fortune and reinforce limited, poisonous ideas about melanated people that the oppressor developed. In the spectrum of race, Black and white fall on opposite sides. As Walter Rodney eloquently explained in Groundings with My Brothers, people all around the world, based on their current economic and social situation, have some latitude in choosing where they land on that scale. In many modern societies, the melanated people who attain all an institution offers don’t challenge persistent ideas of whiteness. By design, its melanated people who uphold the racial caste system by not challenging whiteness.

The Babylon system has gone above and beyond to maintain whiteness, a concept that always faces extinction, in other forms.  Irish and Italian immigrants, Ashkenazi Jews, Catholics, and other white outcasts have been absorbed into so-called white American family as melanated groups continuously broke institutional barriers throughout the years. In exchange, those groups would hold down melanated groups.

These days, white “Hispanics” are becoming the next group to enter the white race. Many of these “Hispanics” may have enjoyed similar privileges as the lighter members of their home nations. Anywhere in the world, it doesn’t gain anyone profit to go against the oppressor. To act as though that’s the case makes the assumption that the oppressor got everything in its possession through hard work rather than theft and trickery of the truly enlightened majority.

When looking at the creation of America’s racial caste system through that lens, the original intent to continue the global oppression of melanated people has become clearer to me, even if it has kept some poor whites at the bottom. If the oppressed melanated people who bring up this racial caste system in race discussions truly understood the true nature of the Western beast, they would combat it by self-classifying as Black in a manner that reveres their connection to the Most High and respects the struggles of Africans abroad.

From what I’ve seen and heard, not many of my sisters and brothers have done that, choosing instead to not connect with Africa. Unlike other oppressed groups, we have no direct connection to Mama Africa, due mainly to enslavement, but because many of us don’t want to know about it in the Age of Information. Sadly, we’ve been conditioned to not follow our predecessors in organizing with Africans abroad; we see our issues as separate from theirs.

In closing, for us to truly break out of this pseudo-racial system that critics of Pan-African ideology bring up time and time again in arguing against race consciousness, Black America must end its love affair with the white force that has oppressed its people globally long before Bacon’s Rebellion.

Unifying with the oppressor’s henchmen (middle and lower-class whites) with the hope that they will tear down Babylon with us is not the answer. The only unity this journalist and educator will unequivocally endorse is that among melanated people – including Africans, Indigenous Americans, and all those in between. In no way does this conflict with the call for Black unity as for this plan to truly come to fruition, Black unity must be examined through a global prism, where those who fight for Black self-determination in America think of themselves as Africans.

Having that common consciousness can lead us out of ignorance and into a situation where we can respect our common heritage with other Spirit Beings, eventually letting go of the Eurocentric ideas that perpetually destroy our souls. How’s that for destroying a racial caste system?

Blog at WordPress.com.

Up ↑