PHOTO: Craig Hughes, DPR recreation specialist at Emery Heights Recreation Center (light blue shirt in the center), poses with members of the Man Cave planning committee after one of their meetings./ Photo courtesy of Krystal Branton
On the weekend of Father’s Day, a gathering space will affirm its reputation as a prominent community fixture by morphing into a “Man Cave,” created specifically for boys and men in the neighborhood seeking fun and genuine intergenerational connections.
For Maureen Brown, mother of six sons and longtime resident of Brightwood community in Northwest, the timing of the Man Cave event at Emery Heights Community Center couldn’t have been better. Brown, whose children have played team sports there, said the young men in her neighborhood, now more than ever, need a safe place where they can meet older, positive male figures.
“I feel like a lot of the guys in their 20s don’t frequent Emery. The Man Cave event could give them a good perspective of what it’s about,” Brown told AllEyesOnDC, adding that older men, too could build relationships with their sons this during the event this upcoming Saturday. “I hope things like this could get the fathers involved. A lot of dads are absent because of neglect, incarceration, or just being killed on the street. It’s much different now.” Brown said.
Two out of five young men in the Brightwood and Manor Park communities live without their father in the home, according to data collected by the Annie E. Casey Foundation, based in Baltimore. While the lack of a male presence in the home has led to catastrophic outcomes in some cases, many young people have found mentors and father figures in the coaches at Emery who often impart life lessons on the field or court.
The Man Cave event builds upon the range of the offerings available to young visitors of Emery Heights, including a football and baseball program. When community members enter Emery Heights on Saturday morning, they will get to indulge in a variety of foods, courtesy of neighborhood restaurants, watch step shows and drill demonstrations, play in sports tournaments, and hear short remarks from male community leaders. WHUR 96.3’s Tony Richards will give a keynote address. The June 17th event will kick off a series of follow-up gatherings and workshops, each one focused on an aspect of the adolescent male experience.
“This is an opportunity for fathers and sons to come together and give the fathers a place in the family. I want whatever male figures in those young people lives to be recognized,” Craig Hughes, a recreation specialist at the D.C. Department of Parks and Recreation of 30 years and a lead coordinator of Man Cave at Emery Heights, told AllEyesOnDC. Hughes, juggling responsibilities as a baseball coach, with other coaches, community leaders, and men of various ages, held weekly planning meetings since the beginning of the year.
“The sports program [at Emery] has been phenomenal but sports are only one piece,” Hughes added. “We’re talking about mentoring and tutoring our youth. What kind of impact are we collectively making in our young men’s lives? Let’s help them navigate through life and see what’s coming as they get older.”
In addition to the D.C. Department of Parks & Recreation, community partners include Nation of Islam Mosque #4, Metropolitan Police Department, D.C. Commission of Fathers, Men, and Boys, Ward 4 D.C. Council member Brandon Todd’s office, and ANC Commissioner Krystal Branton (Single Member District 4D05), the mind behind Man Cave. At the beginning of the year, Branton reached out to Emery Heights about housing the Man Cave program.
“Each year, we have Father’s Day, but it’s not as celebrated or popular. This would be a great time to have Man Cave. Men gather and have their spaces in the basement or shed. It’s relatable and men take pride in it,” Branton told AllEyesOnDC. Branton announced her plans for Man Cave during the ANC 4D’s last monthly meeting of 2016 amid spirited discussion about youth overlooked in the pockets of development taking place across Ward 4.
“Their space is to be open and honest like a barbershop. It’s symbolic and gives us a chance to gather those who don’t have anyone to spend Father’s Day with. It’s a way to start a great community tradition. We don’t have anything like this in Ward 4 that I know of and the reception from the community is enormous. Folks are willing to donate their time and resources and that’s greatly needed,” Branton added.
More than 50 years after the formation of the Organization of African States, known today as the African Union, two important questions about the state of the project that’s African Liberation remained to be answered: 1.) What is African Liberation? and 2.) How far along are we as African people in realizing this goal?
During the May installment of the AllEyesOnDC news and artist showcase at Sankofa Video Books & Café, We set out to answer these questions.
In essence, defining African Liberation and making an honest assessment of our situation globally should be a perpetual process, especially for a group of people living in a world that propagandizes anti-Blackness in all forms of the mainstream media. Our failure to define and measure African Liberation so that it benefits us, and solely us, will ensure that outside actors, European and traitorous African alike will never be able to consolidate power and work against the interests of working class Africans across the world.
For a new generation of freedom fighters, that means including women and children in the equation. Our pivot away from a male-centered examination of our Homeland and other communities populated by people of African descent allows us to create solutions that are more wholistic and reflective of Maatic, matriarchal values imparted upon us before the European touched the African continent.
In comes in Mama Hasinatu Camara, elder freedom fighter and confidant of Kwame Ture, and Yejide Orunmila, president of African National Women’s Organization, an entity formed to address the oppression that African women face globally as a result of colonialism. Both women defined African Liberation and assessed our current situation globally. You can definitely watch the video for yourself, but in short understand that African Liberation, according to these women, mean fully and wholistically embracing a way of life in which sexism and capitalism no longer exists.
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.
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 Brothasblog, 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.
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.
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?
Regardless of who’s (s)elected to assume the American presidency on Nov. 8th, Black people in the United States are still a people without much to call their own. That’s why as a group, our status in this country will never be ours to determine, no matter the number of votes we give a particular candidate.
Throughout much of the Election season, I, along with others, have been vilified by Black liberals and conservatives alike for not falling in line with the rest of the sheepish electorate in choosing Secy. Hillary Rodham Clinton. Those who rallied behind the powerful lawmaker and veteran stateswoman in recent months say they see her as the only thing standing between world stability and the confusion of a Donald Trump presidency.
Trump, business magnate turned reality television star turned demagogue, has caused a ruckus since hijacking the Republican nomination process and rising to the top of the national ticket via his deep pockets and vitriolic hate speech that commanded the attention of the American media. So much so that much of the Democratic establishment and its wealthy compatriots want those of us to rally behind Clinton, who to this day hasn’t atoned for her part in the U.S.-inflicted humanitarian crises worldwide nor offered any concrete policy solutions to the issues affecting Black people i.e. police brutality, food inequality, lack of economic opportunity, and the like.
Even worse, the Black people who criticize our motives in looking beyond the Democratic/Republican dichotomy assume that we don’t have any long haul game; as if many of us didn’t come to this conclusion after living through a Bush 43 and Obama presidency chocked full of disappointments.
This post, while not necessarily for the naysayers, lays out a course of action that I believe must be taken at the grassroots level if Black people are to eventually build the political, economic, and social autonomy that will prevent us from getting repeatedly used by the Democratic Party like a side piece in the middle of the night.
Economic Withdrawal – In the aftermath of the Alton Sterling murder this summer, legions of Black people opened accounts in Black-owned banks, sparking a movement, even if the hype didn’t last long. With the Holiday Season coming up, we as a Nation have more than enough opportunity to withdraw our dollars from the very corporations and entities that support our demise.It’s time that we carry out a long-term boycott of these businesses and give those dollars to Black-owned vendors and business owners, more than likely a group of people whose success will equally benefit us. While it’s uncertain that you’ll find Black-owned businesses that fulfill your every need, now’s the time to check your local and statewide inventory of Black-owned goods so you, if not someone else in your community, can fill in those gaps immediately.
Purchase of Land & Acquisition of Resources – As many of my brothers and sisters in the D.C. metro area very well know, land is king around these parts. Gentrification has pushed many of our brothers and sisters out into the quiet suburbs of the region while the well-to-do and their partners take over what we once owned. As property values rise, those of us who still live in the city struggle to keep a roof over our heads.That’s why land ownership stands as one of the most important, if not the most important, of these tasks. There’s not much we can do in our community if we don’t even live there. A house can become a home, community center, business, and much more if the owners have an imagination and a few dollars. It’s time for us to be ingenious and adopt a mode of thinking that will allow us to produce more than we consume.
For more than a decade, predators have encroached on our land, taking advantage of our lack of knowledge by giving us pennies for property that costs hundreds of thousands. That must stop today. As must be done with everything else, take an inventory of the property you and your family own in the District, if any. If possible, take on the communal principles that made our ancient African civilizations family friendly and shack up with relatives so you can pay off that property quicker. If you’re searching for property to purchase, don’t shy away from what many may consider some of the city’s less-than-desirable areas. Trust and believe that there are corporate, parasitic elements out here on the same hunt.
For those thinking about purchasing a home for the first time, the D.C. Home Purchase Assistance Program is a great start, even if you don’t find all the answers there. Let’s do all that we can to keep our home.
Formation of Our Own Political Party – Both political parties, especially the Democratic Party, have become beholden to corporate interests, so much so that the party leaders stomp out any inkling of radical change, all to the detriment of the oh-so-loyal Black electorate.
Long before the 2016 Election, Democrats haven’t done much work in our best interests. Many of the Chocolate Cities, most of which are ran by Democrats, have succumbed to gentrification. A Justice Department led by a Democratic president failed to bring killer cops to justice. We also can’t forget what happened to youngsters in Baltimore and other major cities in the aftermath of police-orchestrated killings of civilians, all under the watchful eye of Democratic politicians worried about reelection prospects. This has been the case for Democrats since the passage of Voting Rights legislation. Although our political leaders have a title, they’re still told when to sit and when to move by a power greater than themselves.
A Black-centered political party, while not likely to bring in a presidential nominee to the White House, could be so effective locally. After all, local politics is what we should be interested in controlling, for it’s the machine that directly controls many aspects of our life. This political operation could go well beyond what the Democratic Party has tried to do by uniting Black people around issues that specifically affect us and holding politicians accountable to fixing those problems. Remember, Black people have a different experience in this country that the Democrats and Republicans, mostly because of their slaveholding history, cannot address honestly and holistically. Think about it like this: why is the bill for reparations, introduced by a Black Democrat, still in the introductory stages after more than 25 years?
With our autonomous political power, funded largely by our voters and business magnates, we can make deals and hold our own independently as other constituencies have done in this country. While staying until the fall of Babylon may not be in the cards for some of us, it’s best that we can control much of our destiny while on this stolen land.
Exploring Community Policing – By now, we know that the police will kill one of ours in front of a large crowd, with a body cam, and anything else that we’ve convinced ourselves we need to see justice in such an unjust system. At this point, all that remains for us to do is to institutionalize some community control of the police.
If you study the history of the police in the United States, you’ll understand that they were never here to protect and serve Black people. Indeed, this force was created to protect property. The War on Drugs, disguised as a war on Black people, renewed that call, allowing the state to further break apart our families and destabilize our communities. Many of our young people, a byproduct of these events, run out into the streets like they don’t have any sense. Many of us, scared for our lives, acquiesce our control of our young ones to the police, who in turn take them out like yesterday’s trash.
As hard as it may be to look in the mirror, we have to admit that we as a global community dropped the ball in controlling our neighborhoods and expecting more of one another. Community policing allows us to do this. At the height of its existence, the Nation of Islam had set up some patrols in Black neighborhoods across the country. Other groups, including D.C’s own Pan-African Community Action, said community policing could help neighbors feel more at home, regardless of the conditions.
However it looks, it’s time that all members of the community work together in making our environment safe for everyone. In no way does this excuse the actions of a few killer cops. Instead, it’s a call for us to become the change that we want to see just as the Honorable Marcus Mosiah Garvey and other Pan-Africanist leaders have called on us to do.
Forging Connections across the Diaspora – As Africans in the so-called New World, we have perhaps the greatest advantages of the entire Diaspora. Many of us however fail to use the technology here to forge global relationship, mainly because we have fallen victim to American propaganda that designates us as separate from the Motherland.
As we build an infrastructure in the states, it’s equally important that we help our brethren and sistren across the world in any way possible. For Hurricane Matthew’s victims in Haiti, that means shipping supplies. For those affected by civil war in Ethiopia, that might mean giving a few dollars.
Personally, I know of a few groups going above and beyond to create a movement that will allow African Americans and continental Africans to trade resources and learn from one another. From what I’ve seen, such relationships have worked because both sides are eager to learn from one another. Additionally, both sides understand that their enemy is the enemy of Africa and Africans abroad, regardless of skin color.
Building outside of a political infrastructure works even more to our advantage in the case, particularly because that world is corrupted on a global scale. In meeting the end goal of self-determination, we must focus on building economic power. From there everything else will come.
This list, while not exhaustive, is a start to what I believe will put us in a truly better position as a unit. As Africans, we have to understand that we won’t be individually free until we are free as a people. That kind of change starts at the bottom, at the local level. Believe it or not, the work has gone on for centuries, all at the hands of those who have since transcended to the Ancestral Realm.
However, the powers that be will try to make us believe that we need them to get to the Promised Land. Don’t believe them! Believe in your own power and in the struggle of those who endured Maafa. Until next time family.
PHOTO: The intersection of Broad and Erie streets in North Philadelphia/ Sam P.K.Collins
“The elections are a distraction. I’m personally not into it because I don’t know these people. I invest my time and energy into people who love and know me,” Hakeem Hawkins, owner of Black and Nobel Bookstore in North Philadelphia told AllEyesOnDC in response to an inquiry about the Democratic National Convention (DNC) taking place a couple miles south from where he spent most of the day selling cold bottles of water to passersby.
“I don’t want to invest my time if these politicians won’t come into my community,” he added, alluding to the conspicuous divide between convention goers ripping and running throughout downtown Philly and the natives who experience the hardships of daily life at the intersection of Broad and Erie streets and other enclaves in this historic American city.
Through Black and Nobel, Hawkins has fed his fellow Philadelphians knowledge and provided a platform for Hip-Hop artists and conscious scholars, including Dr. Umar Johnson, for the last 15 years, a feat that has made him a neighborhood star of sorts. During a visit to the bookstore, located an earshot away from Temple University, one could watch Phil Valentine lectures on a big screen television, order a shipment of books for incarcerated loved ones, and glean a cornucopia of books, pamphlets, and DVDs. This historic meeting place has also served as a de-facto drug detox center and meeting place for those wanting to turn around their tumultuous lives.
For Hawkins, directly tending to the community in this manner proves sufficient enough in making a change.
So much so, he said he had no plans to participate in convention activities beyond moving his water operation near the Pennsylvania Convention and Wells Fargo centers and catching a DJ Khaled performance. Anything else would be feeding into political theatrics he says does nothing but boost the egos of its actors.
“I don’t spend time following a person. I’m an entrepreneur,” Hawkins, sporting a white cap peppered with green marijuana leaf imprints and a neon yellow tank top, said while sitting under a tent strategically placed next to the entranceway to SEPTA, Philadelphia’s metro rail system. “Once you do that, it’s fuck the system and I’m pretty sure the politicians who are entrepreneurs do their business stuff first. They’re all full of shit. With the little they do, they want to be rewarded,” he added.
Hawkins’ viewpoint, though divergent and somewhat controversial to those who belong to the Democratic Party, are based in fact, particularly when it comes to police-community relationships.
Under the leadership of the Democratic Party, Black people in Philadelphia haven’t fared well. After all, this is the city where the MOVE bombing, the 1985 incident that killed nearly a dozen Black people and set ablaze blocks of a middle-class community, happened at the urging of then-Mayor W. Wilson Goode, a Democrat, and the city’s police chief. More recently, the Philadelphia Police Department, with the support of a powerful union, has been cited for using controversial “Stop and Frisk” tactics against Black residents.
Other signs of systemic inequality, including disparities in healthcare access, quality education, and income, count as parts of a legacy of racial tension that goes back to American Independence, characterized by Black Philadelphians’ struggle to create their communities peacefully. Majority-Black cities and communities across the country have encountered eerily similar situations, brought on by a combination of white flight, the shuttering of factory jobs, the flow of drugs, and overzealous drug laws that punish those do what they feel they have to do to overcome these conditions.
“We don’t have friends in politics. They give us nothing for our votes and support,” Brother June, an employee at Black & Nobel and journalism student at Temple, told AllEyesOnDC. June, a returning citizen who found a love for reading while incarcerated, said his experiences in the criminal justice system showed him how attorneys, judges, and politicians prey on the ignorant.
“Anytime we start to think critically, they call us conspiracy theorists. Hillary Clinton’s husband signed the unjust laws that incarcerated Black men for a long time. She used the word ‘super predators’ and supported the law to further perpetuate slavery,” June added. These days, he wants to get North Philly residents engaged in local politics, mainly through his upstart City Talk Newspaper. Plans also include the launch of his own political party, a testament to the anti-establishment views that perpetuate underserved U.S. communities.
Political Favors at the Expense of the People
After the overtly hate-filled Klan meeting that was last week’s Republican National Convention, many politically active melanated people converged on the Wells Fargo Center in Philadelphia earlier this week eager to boost the morale of voters weary from months of Democratic Party infighting and frightened by the possibility of a Donald Trump presidency.
So far, party elites haven’t disappointed in putting together a show, rallying around Secy. Hillary Clinton and rehashing old political talking points about freedom, America’s promising future, and this country’s position as the “best in the world.” Hearing those messages from my living room on Monday and Tuesday didn’t make me feel too good, especially after considering the people who delivered them.
Just as I had suspected, Sen. Bernie Sanders (I-VT) turned out to be a pseudo-revolutionary, throwing his support behind the woman he constantly painted as a Wall Street darling, even after WikiLeaks uncovered the DNC’s attempts to sabotage his campaign. In what many touted as an historic address, Sen. Cory Booker (D-NJ) kept referring to the “forefathers” who drew up the U.S. Constitution, totally neglecting the fact that the white, male group of Founding Fathers more than likely had his ancestors in shackles in 1776.
First Lady Michelle Obama, with as much Black Girl Magic as she could muster, sang Secy. Clinton’s praises, but not before describing an American utopia that in no way, shape, or form matches the conditions blocks away from 1600 Pennsylvania Avenue, or much of the U.S. for that matter.
Once again, our elected officials played politics with us, delivering more style than substance and duping their followers, as well as members of the public who believe they have no other choice than Clinton, into thinking that a special group of people will save them from the Hell they said is guaranteed to ensue if Trump wins in November.
By the time I touched down in the city of brotherly love on Wednesday, daytime convention activities had been well under way and Democratic delegates, along with other party members and media folk, gathered in the halls of the Pennsylvania Convention Center to discuss various issues and address the constituencies that make up the Democratic Party.
That morning, the Black Caucus kicked off on the terrace of the Convention Center, providing me an opportunity to hear commentary on Black America’s current state of affairs, particularly that from former Attorney General Eric Holder who would be delivering the keynote address that morning.
Nearly an hour before DNC Black Caucus Chair Virgie Rollins started the program, much of Black America learned that charges for the three remaining Baltimore City police officers on trial for Freddie Gray’s death had been dropped. While this didn’t come as a surprise to me, I must admit that I felt sorrowful for State Attorney Marilyn Mosby and other key players, in the government and outside of the establishment, who put in the work necessary to ensure the case would make it this far. Once again, police officers wouldn’t be held accountable for the death of a Black person.
Surely, the speakers in the Black Caucus that morning, including Baltimore Mayor Stephanie Rawlings-Blake, would at least mention this news and devise methods of reforming a system that allows killer cops to walk the streets freely.
It didn’t turn out that way.
Instead, much of the conversation from Rawlings-Blake, and later Holder, centered on the drawbacks of sitting out this election or voting for a third-party candidate. In what I considered the most ironic moment of the morning, Rawlings-Blake told audience members to “think about the youth [who] don’t want [live in] a country ruled in fear.” Obviously, she forgot the quasi-Martial Law imposed on the young Baltimoreans who took the streets in the aftermath of Gray’s murder last year.
Holder, in my opinion, performed a little better in the delivery of his keynote address. Unlike Rawlings-Blake, he addressed police brutality and weighed in on the Black Lives Matter movement as it exists, calling on its grassroots players to continue building their revolution in non-election years.
“People didn’t want to hear us when we talked about these police departments. The things we’ve been saying can be documented,” Holder said as audience members clapped. “For too long, people showed that Black lives didn’t matter and now we say that Black lives do matter. So don’t you let those brave young activists be marginalized. The Black Lives Matter folk have to not just make this a moment, but a movement. I need to not only see you during the presidential campaign. I need you to do the hard, boring work.”
I don’t know where Holder has been but the young people have been doing the work, even those not rallying under the Black Lives Matter banner. Shortly after leaving the cold, stale Pennsylvania Convention Center, I saw just that at different rallies within a three block radius. By Wednesday, Black Lives Matter and other Black grassroots organizations had already made their mark in that vicinity so it proved difficult finding groups of brothers and sisters.
After circling the block a couple times however, I found someone who had quite a bit to say about organizing as it pertains to awakening Black people and helping us achieve results. “Power is in the people and we can stand up,”Kashif Cole, a 21-year-old Brooklynite and representative of WorldCantWait.net, told AllEyesOnDC as he sat in front of a church.
“Beyond protesting, we can network and reach out to the people. Speak and be with them,” he continued.
Under the hot afternoon sun, we did just that, exchanging information and reasoning about Black unity, anti-capitalism, and grassroots organizing. Since taking my community work to new levels, I’ve reveled in such conversations, as they are the building blocks to movements that can catch fire.
“We have to do our own research and not take what anyone says at face value. We have to get educated and get powerful,” Kashif added. “We need more Black bodies on the ground protesting, not just when someone gets shot. It’s also very necessary to support Black business and take our money out of these corporations. The ultimate goal is revolution. We have to take down the system: no if, ands, or buts.”
That mantra became even clearer that evening after I heard President Barack Obama speak highly of Clinton and later hug her for what made a great photo op. Though I wasn’t in the Wells Fargo Center to capture that moment, a sense of calm overcame me listening to him talk about his political journey and encouraging those who booed to just go out and vote. After a couple seconds, I realized that it was a mix of adolescent nostalgia and the “Obama Effect,” what I like to describe as the president’s hypnotic presence, cadence, wordplay, and story telling that puts people at ease, even as he’s trying to sell us something that won’t do much good.
As a young voter in 2008 and 2012, I fell for this presidential marketing scheme. This time around however, I couldn’t let go of the fact that Obama, even as he praised her credentials, questioned Clinton’s judgment at one point. From the outside looking in, one could assume that their work together in the years since the 2008 Democratic Primary could’ve compelled this change of heart. I have reason to believe differently, understanding that when it comes to party politics, you have to move with the collective, even when that move is in support of someone who pretty much guaranteed her placement as the 2016 party nominee when she agreed to concede to Obama just eight years earlier.
Admittedly, I don’t have concrete proof of this assertion, but when you think outside of the box, you see the system for what it truly represents. Everything after that becomes commonsensical, even if the outside world doesn’t think so. Giving a group of people who have no agency a limited number of choices in who will run this country proves to be nothing more than a tool of control. Albeit, Clinton has decades of experience, but her mastery of party politics saved her more than anything else. The e-mail leak controversy that almost derailed the DNC and the subsequent cover up speaks to that.
Change Outside of the Political Arena
The global Black struggle for self-determination is more spiritual than anything else.
As a people without a common consciousness, we’re susceptible to the influence of outside forces that want our resources in return for nothing. Malcolm X told us this in his “The Ballot or the Bullet” speech, demanding that we as Black people build up our own institutions and take control of our communities. Without the common unadulterated heritage and backing of sovereign nations that other ethnic groups in this country have, doing that has proven virtually impossible for Black America.
That doesn’t mean that achieving this goal is impossible.
As I learned in my excursion throughout downtown and North Philly, there are people who understand that change initially comes from within. After that happens, they can change their communities, and ultimately the world. I stand with Brother June in saying that Black people, and maybe other oppressed melanated groups for that matter, need a political party that resonates with their values and needs. Obviously, that cannot happen overnight. Hillary Clinton supporters who point out that reality in their cajoling of those who don’t want to vote for her are terribly facetious for believing that we’re ignorant of these facts.
If one needs concrete proof that change is happening locally and outside of the political arena, they need look no further than Dominque White, a young mother of two who underwent a metamorphosis of her own less than a year ago. Even as she dwells on her bad decisions and stints on the streets, she remains persistent in changing her life and helping others, saying that forgiveness and unity are the keys to our salvation as a Black nation.
“Unity is the key but people are very prideful. I had to let my pride go but it took me seven years running in circles to understand that,” White,24, told AllEyesOnDC steps away from Black and Nobel where she and her friends gathered on Wednesday afternoon. “These young people don’t want anything other than what they’ve been shown. It’s the same bullshit like who got shot and who’s late on their rent. If more people could show others how to be successful, we could all be successful. I want to see someone helping the next man, sharing their health and resources. That’s the only way to make a change.”
If only the DNC visitors, especially those of African descent, could take some time out of their trip to visit North Philly and other marginalized parts of this city to learn this lesson.
By the end of his life, Kwame Ture cemented a legacy as a master organizer and staunch Pan-Africanist. As a leader of the All African People’s Revolutionary Party (A-APRP), he helped internationalize the Black freedom struggle and inspired countless young people in the process.
On what would’ve been his 75th birthday, a cadre of former colleagues and mentees gathered at Sankofa Video Books & Cafe on Georgia Avenue in Northwest to remember Ture and ensure that today’s grassroots activists keep his memory alive in the ongoing fight for African liberation.
“Kwame had been a catalyst and game changer in my life. It was great being involved in political work and organizing African people for a common movement and action,” said Jendayi Exum, an educator and lifelong D.C. resident who attended the Wednesday, June 29th event.
In 1976, Exum, then a student at American University in Northwest, met Ture during his visit to the campus. Within a year, she joined A-APRP and accompanied Ture on trips around the country.
“He wanted us to have a united Black front so he pushed for organizations to come together. He gave us an international perspective and helped us understand that all oppressed people must come into the struggle,” said Exum, also an organizer of African Liberation Day, an annual event A-APRP hosted in Malcolm X Park throughout the 1970s.
“Around that time, that’s when I first read ‘Destruction of Black Civilization’ and ‘How Europe Underdeveloped Africa’ and saw how much I didn’t know,” she added.
Ture, born Stokely Carmichael, made his start as an organizer in the Civil Rights movement as chairman of the Student Nonviolent Coordinating Committee (SNCC) where he brought the mantra “Black Power” to the national spotlight. After stepping down from the helm of SNCC in 1967, he traveled the world as the Black Panther Party’s Honorary Prime Minister, outlining his vision for Black Power before audiences in Guinea, North Vietnam, China, Cuba and other countries.
During the last 30 years of his life, a period largely overlooked by the mainstream media, Ture organized globally and spread his message of Pan-African unification and anti-imperialism. Inspired by his mentors Sekou Toure, Guinean political leader, and Kwame Nkrumah of Ghana, whose names he took on in his new moniker, Ture helped strengthened ties between Black and African liberation groups as a central committee member of A-APRP.
As with other leaders of his caliber, Ture became an enemy of the state, unable to return to the U.S. or his native home of Trinidad. In 1998, he died in Guinea of prostate cancer, an ailment he said was brought on by the U.S. government.
“Kwame Ture was the epitome of the new thinking and it had been a departure from what had been the call. The boldness attracted me,” said Hasinatu Camara, a key organizer of the event and someone who knew Ture closely.
On that Wednesday evening, Camara passed around a microphone and allowed guests to reflect on his legacy. Later, she told personal stories, including one in which Ture got her a custom-made birthday cake during their group’s stay in Guinea.
“He had philosophy we could use. We grew as comrades in our commitment to African people,” Camara, a former educator at the shuttered Booker T. Washington Institute said. “We would organize for African Liberation Day. We would propagandize. We led anti-Zionist campaigns. I want the young people to be vigilant and uphold their principles using the principles the ancestors left us as a guide.”
Camara’s words didn’t fall on deaf ears.
Rasheed Van Putten, a local organizer and self-proclaimed student of Kwame Ture, said the birthday celebration reaffirmed the importance of educating young people about a man who was able to bridge divides and unite people under a common goal.
“It’s the job of the conscious to make the unconscious conscious,” Van Putten, producer of Real Black & Gifted Live, a weekly radio show on Howard University’s Glasshouse Radio, said. “Kwame Ture often talked about serving the people and how he didn’t like the first person singular. Very seldom did he say ‘I.’ He always said ‘we.’ When people introduce him, he said ‘we thank you.’ His perspective was very forward thinking.”
Upon accepting the 2016 BET Humanitarian Award, Williams, a Black actor who rarely minces words in his analyses of domestic racial affairs, called out the United States for the litany of crimes it commits against Black people. A multi-ethnic audience of his wealthy and famous peers, and much of Black America, listened as he eloquently condemned state-sanctioned violence, cultural appropriation, capitalistic exploitation of Black people, and white disdain for Black expressions of pain.
In one speech, Williams placed a morally bankrupt media network on a road to redemption and galvanized people who had grown tired of seeing officers escape responsibility for their deadly use of force against Black men, women, and children. Facebook, Instagram, Twitter, and other social media outlets lit up with commentary and memes of Williams and his fiercest quotes in what’s sure to be an historic speech. For the first time, those who followed the “woke” movement from afar gained new interest.
While I appreciated Williams’ numerous zingers, many of which I saw plastered all over my timeline, there’s an often overlooked line that truly resonated with me: the one in which he acknowledges the grassroots organizers across the country working to dismantle white supremacy. For those confused as to what I’m talking about, he said it before getting into the real juicy stuff. Still confused? I copied it into this commentary for your reading pleasure.
“Now, this award, this is not for me. This is for the real organizers all over the country. The activists, the civil rights attorneys, the struggling parents, the families, the teachers, the students that are realizing that a system built to divide and impoverish and destroy us cannot stand if we do. All right? It’s kind of basic mathematics. The more we learn about who we are and how we got here, the more we will mobilize.
Every day in this naturally hypocritical country of ours, there are countless numbers of Black people in various communities who’re organizing, raising the consciousness of the masses, feeding the poor and homeless, forging coalitions, and pressuring elected officials to support their efforts – all in the name of Black Power. Many of them do this while speaking out against the white supremacist Babylon system publicly and on social media without hesitation.
Just as Williams has done repeatedly in the last few years, our outspoken grassroots warriors examine the issues of the day with a critical eye, forming a unique conclusion and demanding America atones for its centuries-long crime against Africans. However unlike Black America’s favorite woke actor and humanitarian, these brothers and sisters are often scolded for their viewpoints, with both family members and friends labeling them as “radical,” begging that they provide an analysis that’s more inclusive, softer, and endearing to the status quo, even if it doesn’t benefit Black people.
I myself have been on the receiving end of this kind of treatment.
Since coming into my African consciousness and adding an activist flair to my journalism, I’ve had college friends, cousins, aunties, uncles, and the like mockingly refer to me as Malcolm X, suggesting that I marginalize myself by candidly expressing my Black Nationalist beliefs. Some even try to convince me to “forget about the past.” In recent months, I’ve grown more confident in standing by what I say. In the process, I’ve built relationships with African organizers, young and old, and taken my message to the next level.
As often is the case, the work never stops, in part because there’s a significant segment of the diasporic African population hasn’t taken off their white mask to confront a world that hates everything about them.
Even worse, they vilify those of us who want to break out of the Matrix and take back the humanity stolen from us during Maafa, chattel slavery, colonialism, Jim Crow, all the way up to the present day via the prison industrial complex. When we question and speak out against the perpetrators of our suffering, our Black peers call us angry. When we revere our African history, our Black peers call us “Hotep” in a derogatory manner. When we demand justice without apology, we’re lampooned and labeled as militant.
In the same breath, these cocky critics praise Williams for his brave comments, even as he openly lambastes them for thinking that their money, material possessions, and social status will protect them from the wrath of institutional racism. To this day, many of them haven’t done much beyond writing “Black Lives Matter” in their status messages and fawning over the latest celebrity musing about current racial events. Whether they will step away from the sideline and tangibly contribute to the movement remains to be seen.
From what I understand, many folks in most nationalist circles write off our well-to-do, somewhat cowardly brothers and sisters, advising us to forget about them and leave them behind when Babylon falls. I tend to think differently, maintaining my faith in their eventual radicalization by remembering Harry Belafonte, Paul Robeson, Ossie Davis, Ruby Dee and countless others who put their reputations and revenues on the line for the greater good.
Today, Jesse Williams and his contemporaries – including Jay Z and Beyoncé, Janelle Monae, and Zendaya – carry the torch in taking the conversation about the Black struggle to the mainstream and financially assisting grassroots organizers.
It’s time that the members of the Black young urban professional class, a group often known as Buppies, take notes and follow suit. They have to connect with the grassroots actors in their community and use their expertise, brain power, and resources to make our Nation more self-determined and economically independent. Very often, many of our elites take their talents to corporations, garner huge salaries, gentrify Black neighborhoods, and act violently toward their low-income counterparts. In essence, they’re perpetuating white supremacy – the very system Jesse Williams indicted.
If we are to truly see freedom across the board, ALL hands must be on deck, and not just on the computer screen. Just as Williams and others have done, those of us in positions of power must build with grassroots organizers and help keep the fight going on various fronts. We’re connected by virtue of our African heritage and common history of oppression. There’s no reason to stop at admiring what one man did. We can be the change we want to see. It’s just a matter of thinking outside of the box that America has created for us.
That evening, I’ll provide a critical analysis of current events, including Brexit and the closing of the Kendrick Johnson case in Atlanta, through a Pan-African millennial lens. Later, a number of neighborhood figures, each of whom is part of a grassroots movement for African liberation, will grace the stage and talk about their latest project.
Come through and build with your African brothers and sisters who’re in the trenches daily. If you can’t make that event, visit Sankofa and check out the extensive catalog of books that’s sure to make you question your “wokeness.” In anything you do, make sure you acknowledge and celebrate the work of our grassroots organizers just as Williams did in his viral speech.