Who Is Gnaka Lagoke? Why Him & Not A White Ally?…
If Ubuntu Is The Philosophy Of (Traditional) African Culture & If Understanding It Would Make A Profound Difference In Their Lives & Behavior…Who Can Best Teach It
UBUNTU…is also the theme of the Association of Black Psychologist this year; it’s recommended for Black, Brown, & African mental health.
Can Tim Wise to any other white ally tell us why?
…remember what the May, 2014 Nationa Association of Social Workers’ report, Achieving Racial Equity: Calling the Social Work Profession to Action, said/admitted…
“As of 2013, there is not a single profession in the United States (U.S.) that requires its professionals to demonstrate an understanding of structural racism, nor has a single profession or association established an official base of competencies to address race and racism…”
The report, evidently didn’t consider The AssocialtionOf Black Psychologist a profession.
By the way, per the admission, if you were treated by any of those professions, you may be able to sue for mal-practice.
A bit more about Gnaka: his dissertation talks about…
….building a unified Africa… Using the Ubuntu philosophy’s key concepts, sharing, complementarity, and interconnectedness to elaborate how Africans can build new structures of political and economic liberation. His interest is in building an African collective consciousness upon which poverty, underdevelopment, technological backwardness, ethnic and civil conflicts can be addressed efficiently. He’s a Pan Africanist and respects the works of Cheikh Anta Diop and Kwame Nkrumah.
Can or should a Tim Wise or other white ally do any of this…I don’t think they qualify.
…That The KKK…A Homegrown American Terrorist Organization or How Bill & Hillary Clinton’s Crime Bill Devastated Black Communities or Instructions On How To Download The ACLU’s ‘Record Police Phone App’
Dear Black Preachers of America,
Can you please include information in your Sunday sermon that will help my grandsons live and go to heaven at age 85…not 25 as they are today?
Per the rules of the ‘extended family/village’, all boys are my grandsons, it’s not limited to blood…so, I’m asking about the ‘survival’ information you’re giving all Black boys on Sunday morning.
They absolutely have to get this ‘survival’ infomation…1 or 2 parents can’t do everything…let’s be honest, they’re already overwhelmed. The schools are owned by the patriarchal system of racism/white supremacy, so public schools can’t give ‘survival’ information. That leaves the church..which is perfect. The church is atonomous, it’s has more , and it has more resources…so…
..It’s Your Responsibility…Isn’t It?
What did you teach my grandsons about ‘make n it’ to age 85; prayer and membership in a extended (church) family have been proven to help one live longer. But knowing ‘your’ history…in it’s totality, not just the last 400 years has been proven to help
- develop a healthy Black identity (see 1960 W.E.B. DuBois speech, Whither Now & Why)
- develop/maintain good mental health (Ubuntu…theme of 2016 Conference of Association Black Psychologists)
- neutralize the affect of the patriarchal system of racism/white supremacy, which means know it exit, how it functions, & thus neutralize…render it ineffective
How can you do this…some examples:
- After church lectures by noted scholars
I need help, we all need help assuring our youth have the information they need to survive and, for me…because I do as my elders advise, the information they need is not just ‘what to say to the police when stopped’ and the ACLU . It is also their hisoty and African culture identity development and values to guide their thinking and behavior.
And, though I do my best to provide the needed information but its not a one person job; it’s the job of the extended family and village.
Parents are already over whelmed, schools are controled by the patriarchal system of racism/white supremacy…2 of my grandchildren had a combination of home schooling and Ujamaa Shulle, which really helped.
But, home schooling andan independent Black school are not options, but since they go to church…it’s the perfect vehicle to provide this information. It’s Black churches are autonomous, powerful via large memberships, and full of resources…all because of Black folk.
Who’s the most capable member of the Black extended family/village, not the 1 or 2 over burdened parents…due to no extended family and village; the schools are under the control of the systematic patriarchal system of racism/white supremacy and, therefore, are of no value to this effort of save our kids; that leaves the church.
So, I wonder what are doing.
Is the Minister a Rev. Haglan who
Is he/she a
You can involve or encourage your congregation to do like a Vernon Johns Johns of Dexter Ave. Baptist. He was an activists’ activist was a community activist as well, helping African-American girls who had been raped by white men accuse their attackers to the authorities; so, provide free legal services to victims of patriarchal
. at the helm of one of the suits involved in the historical 1954 Brown v. Board of Education school desegregation case.
Is s/he a Ray Hagins who teaches the history of Eugenics: Scientific Racism
Is S/eh like the Destined Ministries that teaches who and what Backs Gatekeepers are
or is S/he like the Muhammed Mosque #4 where the ministers preach from the Koran, Bible, and several News papers and address issues like
Just what did
A Realistic Look at the Question of Progress in the Area of Race Relations
Rediscovering Lost African Values
Don’t Sleep Through The Revolution
Take the ACLU on the go, for free. Download the Mobile Justice app now on your iOS or Android device.
Though some are like Reg Ragland Plymonth , but why can’t they all add ‘a survival component’ to their Sunday Sermon.
There’s so much work to be done, you, Pastor, Minister can choose how you’re going to involve your congregation in the struggle to stop the destruction of African cultureal genocide.
You can be a Ragland
You can be a Vernon Johns Johns of Dexter Ave. Baptist who was an activists’ activist was a community activist as well, helping African-American girls who had been raped by white men accuse their attackers to the authorities. at the helm of one of the suits involved in the historical 1954 Brown v. Board of Education school desegregation case.
You can be a
, Their History & Culture (according to W.E.B. DuBois, 1960)…If They Were Included In The Sermons Of Black Ministers Across The Country, My Grandsons Would Be Safe Included Learn From The Sunday Sermon, That Jesus Weap or …That The KKK…A Homegrown American Terroist Organization,
Their History & Culture (according to W.E.B. DuBois, 1960)…If They Were Included In The Sermons Of Black Ministers Across The Country, My Grandsons Would Be Safe Included Learn From The Sunday Sermon, That Jesus Weap or …That The KKK…A Homegrown American Terroist Organization
Malidoma, Speaking on Indigenous People’s Views of ‘Gay’ Men…Though There’s No Word For Love, Gay, or Homosexuality
Malidoma Somé has PhDs. from the Sorbonne and Brandeis University. His name means “be friendly to strangers,” and he is charged by his elders of the Dagara tribe of Burkina Faso.
I don’t know how to put it in terms that are clear enough for an audience that, I think needs as much understanding of this gender issue as people in this country do. But at least among the Dagara people, gender has very little to do with anatomy. It is purely energetic. In that context, a male who is physically male can vibrate female energy, and vice versa. That is where the real gender is. Anatomic differences are simply there to determine who contributes what for the continuity of the tribe. It does not mean, necessarily, that there is a kind of line that divides people on that basis. And this is something that also touches on what has become known here as the “gay” or “homosexual” issue. Again, in the culture that I come from, this is not the issue. These people are looked on, essentially, as people. The whole notion of “gay” does not exist in the indigenous world. That does not mean that there are not people there who feel the way that certain people feel in this culture, that has led to them being referred to as “gay.”
The reason why I’m saying there are no such people is because the gay person is very well integrated into the community, with the functions that delete this whole sexual differentiation of him or her. The gay person is looked at primarily as a “gatekeeper.” The Earth is looked at, from my tribal perspective, as a very, very delicate machine or consciousness, with high vibrational points, which certain people must be guardians of in order for the tribe to keep its continuity with the gods and with the spirits that dwell there. Spirits of this world and spirits of the other worlds. Any person who is at this link between this world and the other world experiences a state of vibrational consciousness which is far higher, and far different, from the one that a normal person would experience. This is what makes a gay person gay. This kind of function is not one that society votes for certain people to fulfill. It is one that people are said to decide on prior to being born. You decide that you will be a gatekeeper before you are born. And it is that decision that provides you with the equipment (Malidoma gestures by circling waist area with hands) that you bring into this world. So when you arrive here you begin to vibrate in a way that Elders can detect as meaning that you are connected with a gateway somewhere. Then they watch you grow, and they watch you act and react, and sooner or later they will follow you to the gateway that you are connected with.
Now, gay people have children. Because they’re fertile, just like normal people. How I got to know that they were gay was because on arriving in this country and seeing the serious issues surrounding gay people, I began to wonder it does not exist in my own country. When I asked one of them, who had taken me to the threshold of the Otherworld, whether he feels sexual attraction towards another man, he jumped back and said, “How do you know that?!” He said, “This is our business as gatekeepers.” And, yet he had a wife and children — no problem, you see.
So to then limit gay people to simple sexual orientation is really the worst harm that can be done to a person. That all he or she is is a sexual person. And, personally, because of the fact that my knowledge of indigenous medicine, ritual, comes from gatekeepers, it’s hard for me to take this position that gay people are the negative breed of a society. No! In a society that is profoundly dysfunctional, what happens is that peoples’ life purposes are taken away, and what is left is this kind of sexual orientation which, in turn, is disturbing to the very society that created it.
What Does The Evidence Say…About Homosexuality
Additionally, there seems to be an increase of Black youth claiming alternative sexual life styles and one needs to wonder the ‘real’ cause, i.e., is it one of the following or a combination of the following:
- is early pedophilia experiences a trigger for homosexuality (anecdotal evidence says early, first pedophilia experiences can be predisposition to homosexuality)
is it the media with it’s propagation of homosexuality which our youth begin to consume during infancy; many studies indicate that media can change behavior
is it the hormones in the fast food (Black communities are food deserts inundated with fast food places)
is it the hormones in plastic…baby bottles, soda & water bottles, plastic fast food containers, etc.; in the Washington, DC area, fish were found to have both sexual glands per the plastic in the Anacostia River
is it extinguishing of African American ‘matriarchal’ culture by white ‘patriarchal’ culture, thus:
our youth without a cultural norms and values referencing sexuality
our youth have no rational for ‘just saying no’
our youth do have a reason to say yes because they’re being taught white ‘patriarchal’ culture which WEB DuBois says will make us ‘think and act white’
our youth are not taught the norms and values of African relationships, how to cooperate, interdependence, humaness…Ubuntu
our youth are taught not to love themselves…but to prefer white and what is white
Shouldn’t an alternative sexual life be a matter of choice…based on ‘all’ the evidence or is it ok to be forced, coerced, tricked into it? A wise choice can only be made if one has the evidence.
#drpatricianewtonear, #greecepedophilia, #homosexualityandslavery, #Imagesgreecepedaphilia, #nssm2000, #plannedparenthoodeugenicsblackgenocide, #wehavenowordforsexanindigenousviewofintimacy, 1972rockafellaworldpopulationcouncil
Homosexuality, Based On Power…Is Ok, But Know It’s Indigenously European…African Sexuality Based On Cooperation
We just need to know the history of ‘everything’…for example: why African sexuality is per ‘matriarchy’, ‘the’ peace based culture as well as why European sexuality is per patriarchy, ‘the’ power based culture…per the World Conference on Matriarchy and of the modern feminist, Heide Goettner-Abendroth, who is forging the development of a new Modern Matriarchal Studies and author.
The concept of sex, sexuality, caring…not love, etc. are quite different in African, refreshing, really…things are just to sexualized…sex isn’t the primary focus of relationships…as is indicated in this presentation.
In this live presentation, Malidoma Somé and his wife Sobonfu take us into the Dagara village and give us their tribal view of intimacy, relationships and marriage. For a subject as overworked as sex, here are some fascinating and important lessons from the heart that are as fresh and relevant as they are ancient. In this live presentation, Malidoma Somé and his wife Sobonfu take us into the Dagara village and give us their tribal view of intimacy, relationships and marriage. For a subject as overworked as sex, here are some fascinating and important lessons from the heart that are as fresh and relevant as they are ancient.
12 Year Old Devin’s Movie Review…He Learned…Miles Did Drugs, Was Divorced By His Wife, & Ran Around Trying To Get His Music Back From A Theft
Actual Rotten Tomatoes Movie Rating: R – strong language throughout, drug use, some sexuality/nudity, brief violence
…his birth date, May 26, 1926 (…the same day as my grandmother’s birth day); his home in Alton, Ill.; his affluent childhood, his family even had a ranch (…my grandmother’s paying for me to go to a horse riding camp this summer at Grace United Methodist Church’s horse camp in Ft. Washington this summer ); his father was a dentist and mother a ‘closet’ blues pianist; at age 13 (…a year older than me)… he got his 1st trumpet; and 5 years later he was playing with Billy Eckstine, Dizzy Gillespie and Charlie Parker (…man, he must have really been good); and the same year, he even went to Julliard but dropped out because ‘the’ music was too white (…I understand that…).
Mr. Cheadle didn’t do a good job, at all, telling Miles Davis’ story, he was really much more than a ” dead beat drug head’.
My grandmother tell me, all the time that African philosophy is Ubuntu…’the golden rule’. She says, African Americans who’re in the position to influence Black youth, like me, “…are obligated to seek opportunities to show the full [Ubuntu] humanity of Blacks (Leonard Pitts Jr. Ebony, October 2015).”
So, though Mr. Cheadle had the opportunity to show that Miles Davis was great and a genius, he didn’t…he showed Mr. Davis as a drug user, self-centered, and stupid because he let people, white people in his home who stole his music.
According to the ‘golden rule’, I don’t think Mr. cheaply would like his life story told like this, minus the good thing he did and his talent.
My grandmother was really mad because she wanted us to learn about Miles Davis but the movie (Miles Ahead), didn’t teach us much of anything about him. So, she had to tell us, herself.
The upcoming biopic about the singer proves that the world still isn’t ready to tell her story.
When I was a kid, I knew what the worst parts of me were—my hair and my mouth. My hair was nappy. My lips were big. Nearly every kid around me knew something similar of themselves because nearly every one of us had some sort of physical defect—dark skin, nappy hair, broad nose, full lips—that opened us up to ridicule from one another. That each of these “defects” were representative of all the Africa that ran through us was never lost on anyone.“Africa” was an insult—African bush-boogie, African bootie-scratcher etc. Ethiopian famine jokes were all the rage back then.
Did we want to be white? I don’t think so. We didn’t want to look like Rob Lowe or Madonna. We hated and mocked Michael Jackson’s aesthetic changes as viciously as we mocked each other. What we wanted was to be on the right end of the paper bag tests. We wanted hazel eyes. We wanted wavy hair. I had neither hazel eyes nor wavy hair. But I also didn’t suffer in the same way that I saw other kids around me suffer. I was not dark-skinned. And, more importantly, I was not a girl.
Even back then I somehow knew that it was a boy’s prerogative to be handsome or not in a way that it wasn’t a girl’s prerogative to be pretty or not. Boys had so many other ways of scaling the social ladder—humor, a killer jump-shot, or a reputation for violence—that were unavailable to girls. As I got older, I understood that this wasn’t merely a mark of West Baltimore, but of something grander. Biggie’s “One More Chance” was an ode to this distinctly masculine advantage:
Heartthrob never, black and ugly as ever
However, I stay Coogi down to the socks
Rings and watch filled with rocks
And my jam knocks…
Never has “however” been used to greater effect.There was no “however” for a girl deemed “black and ugly.” There were no female analogues to Biggie. “However” was a bright line dividing the limited social rights of women from the relatively expansive social rights of men.
I played a lot of Nina Simone in college. I play a lot of Nina Simone now. But I have always known that Nina Simone means something more to the black women around me than she does to me. Furthermore, I have always known that Nina Simone means something much more to a specific kind of black woman than she ever can for me. Simone was in possession of nearly every feature that we denigrated as children. And yet somehow she willed herself into a goddess.
Simone was able to conjure glamour in spite of everything the world said about black women who looked like her. And for that she enjoyed a special place in the pantheon of resistance. That fact doesn’t just have to do with her lyrics or her musicianship, but also how she looked. Simone is something more than a female Bob Marley. It is not simply the voice: It is the world that made that voice, all the hurt and pain of denigration, forged into something otherworldly. That voice, inevitably, calls us to look at Nina Simone’s face, and for a brief moment, understand that the hate we felt, that the mockery we dispensed, was unnatural, was the fruit of conjurations and the shadow of plunder. We look at Nina Simone’s face and the lie is exposed and we are shamed. We look at Nina Simone’s face and a terrible truth comes into view—there was nothing wrong with her. But there is something deeply wrong with us.
We are being told that Nina Simone’s face bears no real import on the new eponymous movie about her life, starring Zoe Saldana. “The most important thing,” said Robert Johnson, whose studio is releasing Nina, “is that creativity or quality of performance should never be judged on the basis of color, or ethnicity, or physical likeness.” This is obviously false. Saldana could be the greatest thespian of her time, but no one would consider casting her as Marilyn Monroe. Indeed Nina’s producers have gone to great ends—tragicomic ends—to invoke Nina Simone’s face, darkening Saldana’s skin, adorning her with prosthetics. Neither the term blackface nor brownface is entirely appropriate here. We are not so much talking about deliberate mockery as something much more insidious.
There is something deeply shameful in the fact that even today a young Nina Simone would have a hard time being cast in her own biopic.
It’s difficult to subtract the choice to cast Saldana from the economics of Hollywood—Saldana is seen as bankable in a way that other black women in her field are not. It’s equally difficult to ignore the fact that, while it is hard for all women in Hollywood, it is particularly hard for black women, and even harder for black women who share the dark skin, broad nose and full lips of Nina Simone. This fact is not separable from this country’s racist history, nor is the notion of “darkening up” a lighter skinned black person. Producers did it to Fredi Washington in Emperor Jones. They did it to Carmen de Lavallade in Lydia Bailey. (The make-up was called “Negro Number Two.”) They did it because they wanted to use the aura of blackness while evading the social realities of blackness. It’s possible that the producers were not, themselves, personally racist. This has no bearing whatsoever on anything. In America, racism is a default setting. To do nothing, to go along with the market, to claim innocence or neutrality, is to inevitably be a cog in the machine of racist hierarchy.
The producers of Nina are the heirs of this history—not personal racists, but cogs. Jezebel’s Kara Brown researched the team behind Nina. It is almost entirely white. Doubtless, these are good, non-racist people—but not good enough. No one on the team seems to understand the absurdity at hand—making a movie about Nina Simone while operating within the very same machinery that caused Simone so much agony in the first place. I do not mean to be personally harsh here. I am not trying to hurt people. But there is something deeply shameful—and hurtful—in the fact that even today a young Nina Simone would have a hard time being cast in her own biopic. In this sense, the creation of Nina is not a neutral act. It is part of the problem.
It’s here that the term “appropriation” bears some usage. We’re not talking about someone inspired by the deeper lessons of Simone’s life and her music. We are talking about people who think it’s fine to profit off her music while heedlessly contributing to the kind of pain that brought that music into being. To acknowledge that pain, to consider it in casting, would be inconvenient—as anti-racist action always is. It would mean giving an opportunity to someone who’s actively experienced the kind of pain that plagued Simone. That would doubtlessly mean a diminished chance at garnering funds for such a film. And that, in turn, would court years of delays and the possibility of the film never coming into being. That would be unfortunate—but less so for Nina Simone than for the agents who feel themselves entitled to profit her story.
Saldana has said that others actors who better resembled Simone passed on the role, and that she herself declined it for a year. But in the end she felt that Simone’s story “deserved to be told.” The sentiment is understandable. But the very fact that there’s such a shallow pool of actors who look like Simone is not a non-racist excuse, but a sign of racism itself—the same racism that plagued Nina Simone. Being conscious of that racism means facing the possibility of Simone’s story never being told. That is not the tragedy. The tragedy is that we live in a world that is not ready for that story to be told. The release of Nina does not challenge this fact. It reifies it.
Cynthia Mort, the film’s director, has pleaded with us to see the film before judging. Indeed, it’s dangerous to draw conclusions about the quality of a film before seeing it. But there is nothing that precludes a masterwork from proceeding on racist grounds. The early Rocky films are great. They also affirm the racist dream of the scrappy white guy, up against the mouthy buck who talks too much. Both things can be true. Nothing about the quality of Nina can actually counter the problems inherent in its very inception. Perhaps more importantly, in some deep way, black women have already seen Mort’s film. Indeed they’ve been seeing it all their lives.
Listen To The Victims…Then Compare What Happened To Them With What’s Happening To African Americans…The Cultural Genocide Formula Is The Same Everywhere
- What was the primary tool to make them white?
- What was the 2nd tool to whiten them?
- What happened to their education, history, religion, traditions, practices?
- What happened to the parent/child or elder/child relationship?
- What would you like to add?