Five Facts You May Need to Know to End Police Brutality

In the Service of our Ancestors and African Love,
Listen Seeker, I come in peace,

“What reveals itself to me ceases to be mysterious—for me alone: if I unveil it to anyone else, he hears mere words which betray the living sense: Profanation, but never revelation.” — African Proverb

A lot of Black people do not want to end Police Brutality. They don’t. What it takes to end Police Brutality is likely going to cost the life of those who attempt to end it. white people are not that stupid to make it easier than that. Police Brutality is institutional. The Police train in martial arts–Military arts–Brutal arts. There’s no such thing as “Police Brutality,” it’s only white people policing Black people during a time of war. white people never treated their prisoners well. Go visit the prison today. You won’t find a prisoner being well-treated. Your Black ass is a prisoner of war. You are just in minimum security. But you are still in prison. Your commissary may have vegan options but you are still in prison. It does not take a rocket scientist to tell you what prisoners need to do to solve their problems. I studied rocket science. It’s interesting. It’s very interesting. But I could have passed on studying it and I still could tell you what a prisoner needs to do to solve his problems.

I do not want anyone to misinterpret what the following list is. This list is not a guideline. Only you know what you should be doing. These are five facts that you already knew that you might not have put into perspective on the issue of Police Brutality. Do not confuse what I am writing. Read it in its entirety. Share it if you will. Print it out. Distribute it. Save it on your harddrive (as whites aren’t fond of the distribution of facts). You can even get the T-shirt. But remember it’s not a guideline. These are just,

Five Facts You May Need to Know to End Police Brutality
By Onitaset Kumat

1. It’s not about Police, it’s about Race.

Police brutality is a misnomer that confuses more than it clarifies. It’s akin to the phrase ‘war criminal.’

As African people we should understand the definition of a ‘war criminal.’ Crime is not a matter of ‘deeds’ but a matter of who has Power. For instance, when the germans lost europe’s second european war, many were tried for ‘war crimes,’ and yet the british who did the same or worse, weren’t. Separately, the deeds that the british have done in their 77-nation empire were reprehensible. Yet where were the tribunals for the british in Kenya? In Azania? In Nigeria? cecil rhodes, one of the more despicable europeans, who killed Africans for sport and once even celebrated a 5,000 man afternoon genocide with champagne is considered a war hero; not a war criminal–in fact the “Rhodes Scholarship” is considered the most prestigious in western society. Even Mugabe was considered a war hero up until he turned against white people. The reason being that ‘war crimes’ like ‘police brutality’ are institutional. Invading a nation and raping their women is a matter of policy, as much as tackling a Black man and shooting him on the ground; or during Azania’s apartheid, police shooting student protestors en masse. Individual ‘officers’ do not make these skills up on the fly; they are institutionalized. They are drilled and trained. It’s martial arts with the intended purpose of brutalizing and killing Black people.

It’s not police brutality; it’s a white interpretation of policing. It’s white people as a collective financing/employing a subset of white people to brutalize and kill Black people. The police are the other branch of the military; they deal with intranational warfare on a city level. America’s intranational war is against Black people. It’s not about Police, it’s about Race.

2. whites put their children above even their money.

The white man’s god is his money. But white people would gladly sacrifice their money for their children. Maybe not all of their money; but to white people, their children are worth at least some money. That’s actually why Al Sharpton is a “Black Leader” today. Back in 1989, Al Sharpton, C. Vernon Mason, Moses Stewart and Alton H. Maddox, Jr, held a powerful boycott against white businesses that eventually crippled their economy. The whites called a meeting to negotiate an end of the boycott; but when Alton H. Maddox, Jr, told them to hand over their sons that murdered one of ours, the whites told him plainly, “We do not snitch on our children.” To Alton H. Maddox, Jr, that meant the end of the meeting, but to Al Sharpton, it has meant the beginning of his career. Sharpton got paid and has been selling out ever since.

All said, it’s interesting that white people who aim to make statements to the white community perform school shootings or, in other countries, school/bus/public slashings. To date, Black people don’t. But it’s an interesting fact that white people speak to their community by targeting their most vulnerable.

One white boy who performed a school shooting sparked so much change in the white community it’s almost comical in retrospect. In 1999 some cracker shot up Columbine High School under the pretext of being bullied. It doesn’t matter how many kids committed suicide before that for the same reason, only after that incident did white society take anti-bulllying seriously.

I’m not saying that this white boy is right (just like I wouldn’t say the 1963 bombing of 16th Street Baptist Church in Alabama was right). But it is certainly interesting that anti-bullying is such a prevalent concept today; considering how pro-bullying america was prior to Columbine (literally arguing that bullying builds character)–meanwhile ‘anti-‘ so-called ‘police brutality’ has been a recurring theme in the black discourse but america is as pro-police-brutality as ever.

Granted, there’s, as white people say, ‘more than one way to skin a cat,’ and I wouldn’t advise anyone without a death wish to misinterpret my message as pro-Columbine. I’m really saying,

3. Your placard protests are about as effective on them as their protests are on you.

If you ever looked at a ‘bluelivesmatter’ protest or a ‘alllivesmatter’ protest or a ‘we stand with you george zimmerman,’ you may have felt something or another, but bottom line is it didn’t really impact your convictions and it definitely didn’t incite you into any constructive actions. Why? Because it’s a protest. Protests have been bastardized into an ineffective showcase of signs, poses and calorie burning. The common manifestation isn’t at all what a protest is supposed to be. Just a joke that Black people somehow adopted but never ‘got.’

An effective protest is the fire squad watching your house burn down, the common occurrence of the police breaking into pro-Black activist homes and demanding a cease and desist, or the KKK burning a cross on your lawn. The reasons tie in with the fourth fact on this list:

4. The threat of violence backed with capacity can be as effective as the practice of violence.

Like the KKK burning a cross on your lawn, because you know who the KKK is and that its numbers are vast, even burning a cross can pass a message onto the person whose lawn has been desecrated.

Going back to the second fact on this list, to those who wrongfully find white children as innocent or unrelated to police brutality or war crimes, if a Black Organization even proportionately as dispersed but numbered as the KKK declared that unless certain demands were met, they would attack white schools (not precincts but schools); there would be negotiations and not a single child would need to be harmed. But if a single Black man said it, he’d either be taken for a fool or taken. Even if ten Black people said it, it could be interpreted as a joke. Like, if a child threatens a group of men, not one man flinches.

If Black people are in the business of making ‘threats,’ in order to negotiate, having the capacity to undertake that threat makes all the difference in the world. Because white people would attempt to have intelligence on a significant Black Organization (or BlacK Power) [i.e. infiltrators, informants, espionage], and if they can crunch the numbers and ‘neutralize the threat’ easily, they would and you can’t negotiate squat; but if they can not effectively neutralize without risking disaster, you’re sitting at the table. Which brings us to the final fact,

5. The Black man can’t do it alone; but Black men can.

Despite Rambo, Conan the Barbarian, Call of Duty, or whatever your particular fantasy is, one man can not defeat an army. But Armies can and do defeat Armies. If Black people will understand the Warfare that is being waged against them and white people will not be bluffed, if nothing else Black people need to understand that we have the better troops, pound-for-pound and neuron-for-neuron. We just have less troops and less technology; but organization can fix that. You must study how quickly whites (as police officers) respond to an alleged crime. Notice their patterns of having backup for their backup. And see how they number themselves to the threat (at minumum 3:1 as per KKK policy). Then ask yourself, how quick you can mobilize your people? And how much backup does your backup have?

You have a group organized to kill you and yours. To end Police Brutality, think of your children and who they are targeting. And while I do not promise that the Black man standing beside you may not be an enemy. Why does the white policeman feel so confident about the Black policeman standing beside him? You have so much. There are so many cities. So many opportunities. Black men need to organize and put, not just the police, but the KKK to shame. When we are there. We can go any route–any; and end at the destination we will.

What the Black man needs to understand is to Organize: a leader with an idea and men to execute it will make all the difference for Black people, as long as that idea follows the principles of Pan-African Nationalism which truly gets to the heart of police brutality aka race warfare and solving your prisoner’s problem.

For further reading, please check out:

The white man’s own rules of warfare, which are undoubtedly practiced against Black people, judge for yourself.

And The Pan-African Nationalist’s Motto, the article directly before this one. An instrumental reading for all Africans.

“Organize, Technologize and Strategize against Africa’s Invaders”: The Motto of a Self-Determined African Race

In the Service of our Ancestors and African Love,
Listen Seeker, I come in Peace,

“The only protection against INJUSTICE in man is POWER—Physical, financial and scientific.” — Marcus Garvey

Chess informs us of two fundamental truths: white aggresses and when manhood falls a Race is defeated.  If you are an African Man you must imbibe these truths.  You will be aggressed upon and if you are not careful you will doom your Race.  In all of life’s endeavors, the better organized, technologized and strategized are victorious.  As a Baba, it’s possible that one day my Son will ask, “Baba, when did the invasion of Africa end?”  It’s up to us men whether I can give him a solid date.  As it stands, I can only say, “The invasion hasn’t ended.  The invaders still rule.”

OTStrategize

“Organize, Technologize and Strategize against Africa’s Invaders”: The Motto of a Self-Determined African Race
by Baba Onitaset Kumat

eredo

Eredo, the largest pre-modern man-made work in the world. A rampart to a large city in modern Nigeria. 70 feet high and 100 miles long.

For all of life’s endeavors the better organized, technologized and strategized are victorious. For most of human history, the victors were African. This changed six-thousand years ago, and until the focus of Africans is organization, technology and strategy, this change may be indefinite. It’s a little known fact that non-Africans share one goal: to militarize better than Africans. As Africans, our ancestors have built many wonders of the world. In fact, the largest pre-modern man-made work is deep in Africa’s west (Eredo). Yet as marvelous as that is, the description gives away the flaw of our condition. non-Africans are in a post-modern age while we Africans are not even comparable to our pre-modern age. If, for instance, the Songhay Empire of days passed sought to war with the modern Africans of the Diaspora or the Continent, that Empire equipped with spears, shields and horses would be victorious; yet, for non-Africans, not the best of their past can fare against the worst of their present. non-Africans have said “I can Militarize Better than Africans” and until we deny them that reality, our reality will be pitiable.

non-Africans have lived by one principle, “Might Makes Right.” All of their history is explained in that one principle. Why, for instance, did france and england gain the lion’s share of colonies in Africa? Why did the u.s.s.r. back away from sending missiles to cuba? Why are none of the u.n.’s permanent members of their security council African? Why did america reunite following its civil war? Why did germany murder its own population for over a decade? Why does america murder its own population? In all of their history “Might Makes Right” remains the only truth. Some may attempt to fool us with other notions. They will say people voted, or businesses financed, or this person said or did, but most of those other notions are false, complicated or contradictory. We as a people should keep it simple, non-Africans live by “Might Makes Right.”

Only when we establish this, do we understand where we as a people must be and where we as a Conscious people must lead. As it stands today, many of our people are misleading our people. Many of us advocate solutions which do not add to our Might (Power). We have many brilliant Brothers and Sisters advocating “Knowledge of Self” stripped of might, or education and spiritual systems, stripped of might; and while these ideas look good–as who doesn’t want to understand ‘Odu Ifa’ or ‘The Book of Coming Forth by Day” and who doesn’t want their child to learn in a school by Africans for Africans–reality is, when these are promoted without might (which they usually are), the benefits are minimal; as without Might, our people will be Ruled and our conscious will be Fooled.

ItsChess

non-Africans are playing chess against us. They are using everything in their power to immobilize and corner the Black man. They won’t stop until we immobilize and corner the white man.

Let’s be clear, non-Africans play chess against us. It’s a war game where they aggress (white goes first) and they use their institutions (rooks), religions (bishop), armies (knights), masses (pawns) and women to corner and immobilize our men and they’ll destroy everything we hold dear to get to our men. It’s a game that doesn’t end until their men are cornered and immobilized and if that takes destroying all they hold dear, so be it–that’s how to be victorious. So you need Might. You need Power. It’s Chess. Plain and simple.

The great irony of it all is that Might is not only easily acquirable for a determined people, but if Africans were truly self-determined, we could easily become the Mightiest people once again. The principles of Might (or Power) are Organization, Technology and Strategy. In the animal Kingdom, humanity possesses the ability to be the supreme organizers, wield the greatest technologies and devise the best strategies; but when it comes to so-called humans, the African holds the highest position in regard to capacity. So though non-Africans have not reached their organizational, technological or strategic limits, their limits are lower than Africans’. Therefore, self-determined, we would once again be the supreme Race. It’s only a matter of us conceding to this pursuit.

So while the non-African will say “Might Makes Right” and limit his determination to Militarizing himself, the truth remains that his path is exclusively destructive and his might is passable. america, a mighty non-African state, has an armed force that is roughly 2 million strong (counting reserves) or 0.6% of its population. china, currently the possessor of the largest armed forces, is roughly 2 million strong as well or 0.18% of its population. Yet with their 2 million each, they and others rule over a global African population of over a billion. Not only will organization, technology and strategy, make a population of over a billion defeat militaries of two-million, but organization, technology and strategy will also make our constructive path that much more livable for us. The benefits of organization, technology and strategy are endless.

In light of the minority rule which we Africans find ourselves under, it goes without saying that our people must focus on Organizing, Technologizing and Strategizing; and all of this must be particularly against Africa’s invaders. Unfortunately, we as a people are not Organizing ourselves, not Technologizing ourselves and not Strategizing ourselves; and worst, when we do Organize, Technologize or Strategize, it isn’t against Africa’s invaders; but for them. If every African could understand only one concept, “Organize, Technologize and Strategize against Africa’s invaders” should be at the core. Our quality of life, our offspring and our continent hang in the balance of whether we wake up to our destiny or stay asleep and let other men decide our destiny for us.

Africans Organize, Technologize and Strategize against Africa’s Invaders and the problems of today will be the problems of yesterday.

Black Child-Parents: The New Factor in Black Genocide (1979?)

In the Service of our Ancestors and African love,
Listen Seeker, I come in Peace,

“Many believe that parenthood, when it occurs in childhood, causes the child-mother to achieve emotional maturity rapidly. 2) In actuality, the child-mother’s emotional development stops progressing when she becomes responsible for another life. It may not resume until the child-mother is relieved of all responsibility for parenting and can continue her own maturation with the guidance and support of mature adults outside of the family circle.”

— Frances Cress Welsing

If only one article could be shared among African people, particularly young African people, this could certainly be a candidate.  Although nominally concerned with Black Child-Parents (children [teenagers] having children), this relates generally to emotionally immature parents, potential parents, caretakers and partners alike.  Although many objections can be raised (e.g. the minimum age for partnering, the specific definition of emotional maturity, and how emotional maturity can be transmitted, kwk) the richness of this article should not be understated.  Many of us can read the lives of loved ones and colleagues in this article.  Who doesn’t know of the mother with several different baby fathers who cares for her children up until they are 12-months-old, then puts the remaining burden on her mother, who did the same?  Who doesn’t know of the mother who is overwhelmed by her infant and entirely unprepared for the responsibility?  Who doesn’t know of the lay-about father who quarrels with his baby mother until he finally flees for his next woman?  Who doesn’t know of the woman who looks down on her mother so she treats men at a distance, pushing partnership away to eventually herself be a single mother?  Who doesn’t know of the child who acts out against everyone–or wishes to be the center of someone or anyone’s attention–and who doesn’t know how bad that can end up?  And who isn’t impacted by these people?

Many of us do not understand relationships.  We do not know how to judge a suitor.  Some of us are under the delusion that the suitor should be judged independently.  On the contrary, your suitor should be judged on their own merits, but also on the merits of their friends and then the merits of their family.  As a word of wisdom, when your suitor claims to not like their family, it’s likely because they are like their family.  Many men will visit their suitor’s father and ignore everything about the man, literally and figuratively inviting every negative quality of that man into their family; not exclusively through him, but through their suitor.  The same can be said vise-versa and of the mother.

As you read this chapter, consider the above.  For some men and women, it’s too late to have an emotionally mature partner: partly because many of us have not reached emotional maturity (otherwise why be in a relationship with an emotionally immature person?)  However, for others, this should be a wake-up call to be serious about with whom you partner.  Particularly, as the emotionally immature can stunt your development and your offspring’s, and that fate can be miserable, to say the least, and few can expect both parties to stick around in every capacity.  Note, between men and women, it’s poorest for women, as men can initiate reproduction but typically are the party to flee; of course children suffer the most.  Emotional Maturity, which is here correlated with one’s struggle on behalf of African people, should be among the higher priorities of young African people today.  Without further delay (please excuse my [Onitaset’s] transcription errors),

Black Child-Parents: The New Factor in Black Genocide (1979?)
by Frances Cress Welsing in “The Isis Papers” (Chapter 22)

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The levels of collective self-consciousness and self-respect that a
people carry can be determined accurately by the standard of care and
development it demands for all of its young- the future of the people. It
is virtually impossible, in the final quarter of the 20th century, for 99.9%
of Black teenage male and female persons to raise children who will be
emotionally strong, stable and capable of functioning effectively under
the stress of a racist society. The very dynamic that produces the
pathological situation wherein children attempt to have and rear children
is designed to ensure Black functional inferiority. Yet, 25% of all Black
children born today in the U.S. are born to Black teenagers. This means
that, at the very least, 25% of all Black children will suffer in terms of
their development and will be impaired in their potential to function
effectively under the stress of racism. I refer to the failure to ensure the
maximal development of the genetic potential of all Black children, as
well as the ultimate waste of this genetic potential, as Black genocide.

During the American slave era, Black teenage females were forced to
breed baby after baby and were prevented from actively caring for the
development of these slave babies. There was no concern for these human
beings reaching maximal levels of their genetic potential. This lack of
concern for the development of these young human beings was enforced
by racist slavemasters and slavemistresses. Today, just as in the slave
society, Black teenage girls are caught up in a similar destructive dynamic:
producing human beings who subsequently are subjected to low-level
development and treated in inhuman ways.

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The more complex a social system becomes, the higher the level of
emotional maturity and formal education needed to negotiate that system
successfully. Often, the ultimate level of functioning reached by children
is correlated with the level of emotional maturity achieved by the parent(s)
prior to the birth of the child. In brief, emotionally immature and poorly
educated parents raise children who are more likely to fail than children
of emotionally mature and well-educated parents. Although income is an
important factor, it is a less important factor than emotional maturity in
successfully rearing a child–particularly a non-white child living under
the conditions of white supremacy.

The following comments have been made to me by Black teenagers
who either already have become parents or are contemplating becoming
parents:

1) “Dr. Welsing, I’m sixteen, I know I’m grown.”
2) “Dr. Welsing, I’m gonna have my baby. Nobody’s gonna take my
baby from me. I’m not going to let those doctors kill my baby. I’m not
gonna have no abortion.”
3) “Dr. Welsing, all of my friends have babies; I want something of
my own too. I’m not going to have an abortion. I’m going to love my
baby.”
4) “Dr. Welsing, my baby’s gonna love me. I want somebody to love
me. My mother and father don’t love me. Nobody loves me. My
parents act like teenagers, they don’t know what they are doing.”
5) “Dr. Welsing, I know I can take care of a baby!”
6) “No, Dr. Welsing, my boyfriend doesn’t have any job, but he’s
gonna take care of me and my baby. He says he can. He’s 17. He’s
gonna get us an apartment. No, we didn’t finish school; we don’t go to
school anymore. I mean we go, but we don’t go to no classes.”
7) “Dr. Welsing, if I had it to do over again, I wouldn’t have no baby
when I’m young. I just didn’t know no better.”
8) “Dr. Welsing, my boyfriend, he’s gone. I thought he wanted the
baby too.”

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9) “Dr. Welsing, l’m 19. My boyfriend, he’s 19. He gets mad at my
baby- it’s our baby- when he cries. He hit the baby one time. Some
times I feel like hitting the baby, too.”
10) “Dr. Welsing, I just didn’t know how to be no father. I never had
my own father at home.”
11) “Dr. Welsing, my girlfriend can take care of that baby by herself
with the welfare.”
12) “Dr. Welsing, my mother had me when she was fifteen. I don’t
see why she’s telling me I don’t want my baby. I don’t see why I can’t
do what she did.”

All of the above statements have been made by teenage children. These
are not unusual statements. Teachers, social workers, doctors and coun
selors working with young people have heard similar comments as they
talk to Black teenagers in the U.S., where the incidence of Black children
parenting children has reached epidemic proportions.

Elaborate programs are being established to counsel teenage parents
(especially teenage mothers); special education and prenatal, obstetric and
gynecological programs are being established to assist the child-mothers;
classes on nutrition are being organized; courses on sex, anatomy and
physiology are given. And, while all this is happening, no one is raising
the most critical question: “Can Black children (teenagers) be effective
mothers and fathers to persons who must function in a highly complex,
technological society that is extremely racist and oppressive to Black and
other non-white peoples?” Another critical question that has not been
answered is: “Why are so many teenage children engaging in this high
degree of sexual activity and producing children for whom they are unable
to provide sufficient care?” Is there an underlying social dynamic that is
forcing on children this pattern of destructive behavior that borders on
homicide- most certainly, emotional and psychological homicide? If so,
what is it? What are the implications for future generations if this pattern
of behavior continues? Are we prepared to reap the whirlwind?

In my clinical view, having functioned as a psychiatrist for adults and
children for the past decade, I have found that there is an absolute

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difference between simply having a child (being able to give birth as a
female and being able to initiate the reproductive process as a male) and
possessing the developed concrete ability to socialize a new human being
for high-level functioning in a complex social system. Based upon my
experience in public mental health centers and as a psychiatric consultant
in the system of welfare services to families and children in a large
metropolitan area, I believe it is impossible in the late 20th century for a
Black teenager to be an adequate parent (mother or father). Further, if
Black people are ever to evolutionize their situation from oppression to
justice and liberation, they will have to shift their present patterns of
behavior radically such that marriage will not be considered before the
age of 30. In keeping with this approach, childbearing should not be
considered before the age of 32 to 35. This will provide both parents
sufficient opportunity to maximize levels of emotional maturity and to
work to overcome deficits experienced in emotional development during
their own early years.

There is an African proverb that states, “the hand that rocks the cradle
rules the nation.” I will paraphrase it: “The level of emotional maturity
in the hand that rocks the cradle determines the fate of the nation.” A
people on their sojourn through time (history) are somewhat like a ship
on the ocean. If many people aboard the ship have extensive knowledge
of the sea and navigation, that ship will have an excellent chance of
reaching the desired destination. On the other hand, when the people
aboard a ship lack knowledge of the sea and navigation, more than likely
the ship — should the sea become at all rough — will flounder into
destruction.

Black people in the U.S. are in a parallel condition. The critical
decisions that Black people make now about Black children becoming the
parents of other Black children will determine whether the ship reaches
its destination intact or flounders off course and sinks, bringing almost
certain death to all. If present conditions persist, history will record that
Black people living in the U.S. failed to survive the 20th century A.D.
This failure will occur, not simply because they were a captured and

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oppressed people, but because they permitted themselves to become a
blind people without any social vision or understanding. History may
record that Black elders, fathers and mothers had no vision, and therefore
the Black children became stupid, thinking that they could nurture some-
thing as precious as the life of a new human being. As a result of all this,
Black people perished.

In the Old Testament of the Bible, the prophet Isaiah says, “Where
there is no vision, the people will perish.” Vision means the ability to
understand the present in its totality and to organize one’s behavior in the
present to meet successfully the challenge of circumstance, present and
future. A people that does not understand, and thus fails to teach each
generation that potential mothers and fathers must be able to carry out
certain basic functions (going far beyond mere material provisions) in
relationships with their children is a people without vision. A people
amongst whom just anyone produces a child, at anytime, without any
serious thought or consideration, without any group recognized standard
for parenthood, is a people on the brink of disaster. Black people in the
U.S. are at such a crisis point.

Many Black people’s understanding of the roles of mother and father
is limited to the view of mothers as females who simply give birth to
children and fathers as males who simply impregnate women. The act of
creating new life is taken so lightly that school children sing and joke
about it, being provided such songs by their elders. Record companies
make millions of dollars playing cheap songs about what fun it is to bring
a child into the world, when this should be the most highly respected
exchange between a man and a woman.

Yet, for us as a people, the definition of a parent is becoming limited
to a person who has participated in producing an offspring, even though
many of these persons are unprepared to participate fully in the develop-
ment of those offspring. In effect, no real progress has been made from
the time when we formally were considered as breeders of human beings
who were viewed as having no true human worth, merely things to be
used and misused. Thus a Black mother can be a 10-, 12- or 16-year-old
female. A Black father can then be a 13-, 14- or 15-year-old male.

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The following statistics are reflective of the extent to which these
limited definitions are operative amongst large numbers of Blacks.
Teenage mothers account for about half of the out-of-wedlock children
born to both Blacks and whites in 1976. Approximately 25% of all Black
children are being born to teenage mothers. Virtually all unwed teenage
mothers (93%) keep their babies. Twenty-five percent of teenage mothers
get pregnant again within a year after their first baby and 15% within the
second year. This tendency of repetition condemns many girls to a life of
poverty, poor education and welfare. In all too many cases, teenage
mothers do not finish high school, and they find it more difficult to get
jobs. Their children also are condemned to lives of poverty and stress.

Teenage motherhood presents many serious complications. Large
numbers of these teenage mothers are poor and ignorant of medical needs.
They do not receive adequate prenatal medical care or nutrition. Those
girls in their early teens who become mothers are not physically fully
developed and, therefore, they are less able to bear the physical strains of
having a baby. According to recent figures from the Department of
Health, Education and Welfare, teenage mothers have higher death rates,
more anemia, more toxemia, more hemorrhage and lower-weight babies
than women in their twenties. Also, the babies of teenage mothers
are more likely to be born with birth defects than those of women in their
twenties. The above statistics must be viewed in the context of what is
happening to Black children irrespective of the age of their mothers. For
example, more than half of the Black children born in the U.S. during
1976 were born to unmarried women, according to a new report by the
National Center for Health Statistics. Just 13 years ago, 26% of all Black
children were born to unmarried women. Today, 40% of all Black
children live in families headed by women, compared to about 12% for
white children. Six years ago, the figures for Blacks was 30%. Female-
headed households now have become the new poverty group in the U.S.
Almost 33% of all Black children now receive benefits from Aid to
Families with Dependent Children.

Another indicator of the magnitude of the problem facing Black people
is reflected in the facts that follow. The District of Columbia has a higher

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percentage of Black citizens than any other major political unit in America
today. It has a Black mayor and a city council that is predominantly Black
It has the highest percentage of educated Black people of any city in the
world; it has a university that is referred to by some as “the capstone of
Black education,” and it has the major Black medical center and Black
college of medicine in the world; it has all of the highest level elected
Black officials in all of the U.S. working every day. Yet, this same city
has the highest rate of infant mortality of any state in the country. Even
the state of Mississippi has a lower rate of infant mortality. Further, there
is a wide disparity in Washington, D.C. between Black and white infant
mortality; 27.7 Black babies die for every 1,000 born, while there are
only 7.5 white infant deaths per 1,000 births. This high number of infant
deaths is not caused by teenage pregnancies alone. However, they do
contribute.

The point of this discussion about teenage parenthood is not to imply
that teenage people engaging in sexual activity are dirty or immoral or
that sex is dirty or immoral. This discussion is concerned with questioning
whether Black children are capable of fully understanding and carrying
forth effective parenthood. Particularly, are Black children prepared to
function together as mothers and fathers under the conditions of racism,
which is exceedingly complex and creates high-level stress for non-white
people?

Greater insight into this question is provided by the following con
clusions: 1) Examining numerous case histories of current Black teenage
parents, I have noted one major common denominator- a great percentage
of the mothers of the current teenage mothers were themselves teenagers
when their first children were born, just as their own mothers were
teenagers when they were born. In other words, the prior generations
consisted of child-parents. Many believe that parenthood, when it occurs
in childhood, causes the child-mother to achieve emotional maturity
rapidly. 2) In actuality, the child-mother’s emotional development stops
progressing when she becomes responsible for another life. It may not
resume until the child-mother is relieved of all responsibility for parenting
and can continue her own maturation with the guidance and support of

(266)

mature adults outside of the family circle. If this burden is not removed,
there even may be emotional regression due to the overwhelming sense
of frustration brought on by the responsibility and stress for which the
child-parent is unprepared. The child-parent may begin to act more
immature than she did prior to the delivery. Any level of responsibility
towards the newborn then becomes too great for the child-parent to
handle. Some child-parents show a very short period of seeming respon-
sibility towards the newborn child, only to collapse after 6 to 12 months
of “imposed” responsibility. Many of these child-mothers begin to
develop resentment, anger and hatred towards their children. The
children are aware of these negative feelings, although they are unable to
articulate their experiences of emotional rejection and deprivation.
The impact of this rejection and deprivation soon is displayed in the
children’s disturbed behavioral patterns, particularly in the school setting,
where attention and behavioral controls are required. Eating problems,
extreme temper tantrums, stubbornness, excessive activity and excessive
crying may manifest before these children reach the age of school atten-
dance. This vicious cycle begins when the mothers, due to their own lack
of emotional maturity, fail to meet the dependency and emotional
demands of their newborn children. In 10 to 14 years, the new emotion-
ally starved children begin to act out sexually, attempting to have these
long-standing dependency needs met via sexual intercourse. If it is a
female child, very shortly thereafter she becomes pregnant. She blindly
believes she needs and wants a baby to satisfy her needs. As a result,
another generation of emotional starvation is set in motion. Another
generation is prevented from achieving emotional growth and maturity.
Often, the emotionally starved male child turns to drugs, frequently
heroin. The penis in the vagina for the female child and the heroin needle
in the vein of the male child are both symbolic substitutes for the desired
breast or bottle in the mouth that failed to take place sufficiently in early
infancy and childhood. When these methods fail, often the young person
turns to alcohol. Sometimes alcohol is used from the beginning. All of
these symbolic substitutes for the mother’s care are destructive.

(267)

Beyond these activities, the child who eventually is abandoned by the
child-mother becomes convinced that he/she is worthless and not worthy
of deep “mother-love.” The child concludes that something must have
been wrong with him/her from birth for the mother to have abandoned
him/her. Either the mother released the baby to the care of relatives, the
welfare agency, the adoption agency or foster parents. The child is not
able to understand that the mother was too emotionally immature to
become a parent. The child only recognizes that 1) he/she was given away
by the mother, 2) the mother could not provide him/her adequate care or
3) the mother physically abused him/her (or allowed a boyfriend to do so).
The child summarizes it all as “I must not be worth anything.” All the
substitute care in the world by grandparents and others does not remove
this wound and deep-seated doubt about the self that remains with the
child for the length of his/her life, producing a severe distrust of and
alienation from others. This is one of the major reasons that many persons
enter psychotherapy as adults, primarily with symptoms of depression.
Children must enter psychotherapy because of the same problem but the
depression is masked by disturbed patterns of behavior.

The emotional and psychological underdevelopment of an entire
people can become chronic and permanent once this dynamic effects a
sufficient percentage of the population. As I have previously stated, 25%
of Black children being born in the U.S. are a part of this cycle of
emotional underdevelopment- the basis for functional inferiority. Blacks
would be horrified if anyone suggested the outright slaughtering of 25%
of Black children. Again, Blacks scream genocide when outspoken white
supremacists suggest sterilization of 25% or more of the Black population.
Yet, the aforementioned pattern of child-parenting, presently widespread
in the Black population, achieves exactly the same results. The only
difference is that with Black child-parents, the Black child’s death is more
painful and drawn out- a living death. It is a living death in this highly
complex society to be left unable to sit still in school and achieve
academically because of incorrect socialization. It is a living death for a
child to be shifted repeatedly from one foster home to another. It is a
living death for a child to walk the streets addicted to drugs or alcohol. It

(268)

is a living death to be a school drop-out. It is a living death to walk the
streets as a prostitute. It is a living death to sneak around the street as a
thief. It is a living death to suffer the depression of unemployment
because you are uneducated and unskilled. It is a living death for a child
to be attacked by teachers and others for being “bad,” meaning his/her
behavior is unsocialized. It is a living death for a child to be confined to
a psychiatric hospital. It is a living death to spend. a lifetime locked up
behind the bars of a juvenile detention center or a prison cell. Depression
that results from not having had sufficient, patient and confident mother-
ing is also a living death. Many of these syndromes of living death lead
to forms of actual death such as suicide, drug overdose and homicide.
More often than not, these deaths are the direct result of children parenting
children.

All of the above are related directly and indirectly to the dynamic of
white supremacy, which necessitates Black functional inferiority. How-
ever, many of the above patterns of living death can be controlled,
countered and combated effectively only if the Black community – the
entire Black collective – is determined to re-program its individual and
collective knowledge, understanding and behavior toward the total
elimination
of Black child-parents. This re-thinking will increase the
educational and emotional maturity levels of all Black parents maximally,
first by elevating the acceptable (meaning, acceptable to Black people)
chronological age of Black parents for first births. In this way, Black
people consciously can start to neutralize the emotional and psychological
basis of Black functional inferiority that can begin as early emotional
deprivation based on parental emotional immaturity. By solving the
emotional and psychological basis of Black functional inferiority, we will
be placing ourselves in the best possible position to solve the sociopoliti-
cal
basis of Black functional inferiority- racism. By first consciously
controlling the emotional and psychological basis of functional in-
feriority, Blacks can begin to consciously and scientifically control and
determine the future of the Black collective.

All age groups in the Black population must understand that the most
critical factor in the development of a child is the level of emotional

(269)

maturity achieved by the parents prior to the year of birth of the first child.
This level of emotional maturity is proven by the parents’ mastery over
the external conditions of racism, as expressed through patterns of be-
havior that are self- and group-supporting in all areas of people activity.

The levels of emotional maturity of the mother and father, coupled with
their levels of functional respect for and cooperation with each other
provides the foundation upon which emotional and psychological
development occurs in the child. The level of emotional maturity in the
mother determines the degree of sustained patience with which she can
relate to the infant. The level of emotional maturity achieved by the father
prior to the birth of the child determines the level of emotional support he
is able to give the mother so that in the first several years of life she can
give high-level emotional support and attention to the child. This support
will allow the mother to meet the child’s dependency demands complete-
ly. Also, it is important that the father is capable of exercising patience
with the child and capable of meeting the child’s dependency demands.

For example, oftentimes a person 14 to 18 years of age has achieved
only three or fewer years of emotional maturity, particularly in the Black
population where there have been many child-parents in previous genera-
tions and where many single mothers must leave young children in poor
care in order to go to work. In the event that the mother is emotionally
Immature, she will be incapable of meeting the dependency demands of
the child. Similarly, if the father is emotionally immature, he will ex-
perience the child’s dependency demands as an irritation and will find
himself competing with the infant child for the mother/wife’s attention.
These two immature parents often place inordinate demands upon one
another, as each is looking (unconsciously) to the other to be the idealized
mother that he/she never had. These demands cannot be met, and thus
these two child-persons end up with extreme frustrations and irritation
towards one another. Not only were they unable to provide emotional
support for one another at mature levels, but they were unable to provide
a basis for the emotional and psychological growth of the new generation.

If the parents lack the emotional maturity needed to meet the depend-
ency demands of the newborn child throughout its early years of develop-

(270)

ment, when the child becomes of sufficient age to move outside of the
home, he/she will search the environment for a sense of closeness and
human warmth in an attempt to make up for the areas in which the parents
failed or were lacking. Soon, similarly emotionally deprived male and
female children will find one another. Having long ago discovered their
genitals, they will begin to seek physical closeness with one another.
They will do this through sex, not for the purpose of creating and caring
for new human life, but because it seems to them that they have found the
means for satisfying their long-standing hunger for emotional warmth,
security and the desire to be close to another human being. Mother could
not give this sense of prolonged closeness–either because she was too
immature and impatient or too busy working. Father could not give this
sense of closeness because hew as too emotionally immature, impatient,
tired or overwhelmed. And grandmother, also, became tired and
overwhelmed. So, unconsciously the children seek to gratify this need
for warmth through sexual contact with one another. But this does not
work because they are emotionally starved children who lack the emo-
tional development, stability and maturity to remain stable, emotionally
supporting partners for one another. Often the resulting pattern is that the
teenage male leaves the teenage female in search of another playmate.
The girl has a baby, believing that the baby will be something of her own
to hold on to, to be close to. Or, she believes that the baby will make the
teenage male stay — or return. When the baby fails to provide the
child-mother with a sense of belonging (because babies cannot give; they
can only demand) and fails to make the child-father stay or return, the
unconscious search for dependency-need-gratification and human close-
ness begins all over again. The result is another pregnancy. The cycle
continues.

These children who have become parent-children are in search of
mature, patient and quiet maternal and paternal love, warmth, instruc-
tion that they have not had from adults. Much of the difficulty adults have
in relating to these young persons comes from the anger they have
developed towards a whole society and world of disappointing adults who
failed to provide them with what they needed as dependent children. A

(271)

child’s need for emotional sustenance from mature adults cannot be
satisfied with material purchases and provisions. It must be given directly
to the child through mature and patient support and understanding. It must
be given tot he child consistently over a sufficiently extended period of
time, such that the child gradually weans himself or herself from the need
for high-level support and need-gratification.

The ability of parents to provide high-level emotional support for a
child cannot be obtained from anyone’s crash course designed to prepare
the already pregnant teenage mother and father for their new respon-
sibility. These highly complex tasks cannot be prepared for by course
work or book-reading alone. These tasks must be learned through the
child’s own development experience over a period of years. It is a sham
to allow these teenagers to believe that they can somehow learn to be
long-term, effective parents when they are only emotionally immature
children. Teenage children who become parents know absolutely nothing
about meeting the emotional and developmental needs of a child. They
are looking to have their own needs gratified, needs that never were
gratified fully when they were infants and small children.

It is imperative that all Black persons in leadership positions fully
understand the emotional and psychological basis for sustained achieve-
ment in individuals. Early dependency-need-gratification during the first
six years of life is the essential foundation upon which all other stages of
emotional and psychological development (such as self-confidence, in-
itiative, sustained school achievement, sustained work achievement and
self- and family-support) are built.

All of the well-intentioned demands for excellence in school achieve-
ment and performance will be for naught if this critical factor of early
dependency-need-gratification is ignored in early infancy and childhood.
A child whose dependence needs have not been gratified is a child who
will be unable to learn, even if a school breakfast has been provided on a
plastic plate. The large percentages of Black children who attend public
schools in urban centers, unprepared to sit quietly and allow the teacher
to begin academic instruction, are in many instances the offspring of
parents who were teenage children when they attempted to begin parent-

(272)

ing. No teacher, no matter how highly motivated, can meet the unmet
dependency demands of a classroom one quarter full of children who have
been parented by children. Yet, these dependency demands must be met
if the children are to pay full attention and learn.

Further, it is the exceptional child-parent who can help a child with
his/her homework patiently or encourage that child to be patient while
he/she learns to read, write or do mathematics. And, it is the rare
child-parent who is able to sacrifice personal desires in order to attend
PTA meetings so that teachers and parents can work together in helping
children to learn. The immature child-parents will find it far easier to get
lost in the fantasies of television, drugs, alcohol or in the rhythmic beat
of rock and roll music- the “rock” music being used, I am certain, in the
attempt to make up for the mother’s failure to hold, cuddle and rock the
child in infancy and childhood. Child-parents, in general, are concerned
with the normal interest of most children – simply fun and games and
parties. Also, child-parents who have their own unmet dependency
needs, often will find themselves too preoccupied with having these needs
met through constant sexual activity. They are then useless for meeting
the continuing needs of young children.

Blacks, as a people, must understand that Black child-parenting under
the stress of racism is group-destructive behavior, and as such it cannot
be condoned by the people; it must be controlled. Only older Black
persons can parent and instruct Black children toward success under the
stress of racism. In others words, correct behavior for Black people
attempting to end their oppression under racism is to prevent, by all
possible means, children from giving birth to, or parenting, children.

When the Black collective begins to understand that power is directly
related not to money but to correct behavior pattern organization, behavior
discipline and behavior control on the part of the individual and the
collective, the Black collective will be well on its way towards a new level
of political understanding (power) and maturity. These attempts to evolve
correct patterns of behavior under the specific circumstance of racism
become the tactics and strategies in all areas of life activity to achieve the
ultimate goal of liberation and justice.

(273)

It is incumbent on every Black person to begin to see the long- and
short-range implications of all patterns of behavior in which Black in-
dividuals and the collective engage. This recognition is necessary in
order to evaluate accurately whether the given pattern of conduct aids or
detracts from the goal of Black liberation. If the behavior detracts from
the long-range objective, it must be eliminated. If the behavior enhances
the achievement of the ultimate goal, it must be reinforced among the
people by their own individual willpower.

The Black collective must find ways to surround all Black children and
young people with sufficient emotional support, warmth, encourage-
ment and constructive activity. When this is done, they will not have to
abuse the act of self-reproduction, and they will mature to the point that
they eventually will be able to dignify the birth of every Black child and
lead those children toward full development. If Black people wait for
grant funds to become available for this to be achieved, all will be lost.
We should take it upon ourselves to establish a five-year plan for the
total elimination of Black child-parenting, so that by the year 1984 there
will be no Black child-parents in the U.S. Simultaneously, we should
take it upon ourselves as a collective to decrease Black infant mortality
and Black maternal illness and death drastically. We cannot say that we
respect ourselves until such fundamental objectives have been achieved
as they constitute the basis for developing a future for the collective. We
cannot state that we have reached maturity as a people until we are ready,
willing and able to take 100% internal responsibility for achieving our
articulated goal of libertaion and justice. We cannot teach the children a
level of maturity and responsibility that we, as older persons, have failed
to achieve.

The Battle of the Symbols: Slavery Versus Liberation and Revolution

In the Service of our Ancestors and African Love,
Listen Seeker, I come in Peace

“Men need images. Lacking them they invent idols. Better then to found the images on realities that lead the true seeker to the source.” — African Proverb

The Ancients have stated long ago that symbols are necessary, for lacking symbols, people will latch onto anything so it is best for there to be symbols which lead our people to the truth. To this extent, we are disobedient descendants. A fellow Race Warrior, intellectual-maroon, had shared an image of six symbols of slavery (see below). All six have become popular idols in the imagination of African people, particularly in america. They also stand largely uncontested. In the following article, I look into the Battle of the Symbols, and not only interpret and explain the symbols of our enslavement but offer counter-symbols or speak where we are lacking.

Organize and Technologize! Abibifahodie! (African Liberation!)

The Battle of the Symbols: Slavery Versus Liberation and Revolution
By Onitaset Kumat

tumblr_o8i7j5NrSD1skpw0so1_500

Top row from left to right: A whip, noose, and confederate flag. Bottom row: A cross, bible, and religious figure.

In the image above there are six easily identifiable symbols. The top three are easily identifiable with the enslavement of Africans in america, the latter three are identifiable through reasoning. However, all symbols are popular in the imagination of Africans in america to this day. The symbol, also, had a strong presence during the enslavement of African people. What makes this image poignant is the diversity in the type of symbols, and, worse, the lack of symbols in the imagination of African people anywhere that constitute Liberation or Revolution.

Flag_fullsize

It should be noted that during our enslavement, at least one group of revolutionaries had used the symbol on the Virginia state flag to communicate and, eventually, execute a revolt. This image has been on the African Blood Siblings website, with races modified and words modified, for a number of years. However, though a symbol of liberation, this symbol has little popularity in African populations anywhere.

Tyrannis

Earlier version.

Abibifahodie

Latest version.

Looking back at the image of six symbols, we identify a whip, a noose, a confederate flag, a cross, a bible and a white religious figure. The whip is a symbol for white-over-Black discipline, the noose, white-over-Black executions, the flag, white-over-Black unity, the cross, white-over-Black conquest, the bible, white-over-Black supremacy, and the white religious figure, white-over-Black divinity.

These are not the exclusive symbols for their respective categories, the image could easily replace the whip with prison bars, the noose with an electric chair, the confederate flag with the american flag, the cross with a crescent moon and star, the bible with the quaran and the white religious figure with a white man with a long beard or even any number of so-called white prophets; but what’s telling about these symbols is that while some are more subtle than others, the symbols of Liberation or Revolution, in the popular imagination, are not even as comprehensive.

So, when one views the whip as a symbol for white-over-Black discipline, the author can not even suggest a potential symbol in the popular imagination for Black-over-white discipline though he can name numerous more for white-over-Black discipline (penal system, justice system, education system, kwk.)

tumblr_inline_mlgz2gMFYs1qz4rgp

A representation of Nat Turner.

For the noose as a symbol for white-over-Black execution, again, the author fails to find a popular image of Black-over-white execution. At best, one can suggest the revolutionaries of Kenya (Mau Mau), Haiti, Maroons or Nat Turner, kwk, yet while all are significant and admirable, can they be called popular? For reasons unknown to the author at the time, despite many Haitian friends, he had no idea about the Haitian revolution throughout his formative years, yet he definitely knew about nooses. If nothing else, this speaks to the need for African people to propagate the images of revolutionaries–as clearly these images are being suppressed by whites.

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Regarding the confederate flag as a symbol for white-over-Black unity, we do have our Pan-African flag, a symbol for Black-over-white unity. This flag however has not reached critical popularity, and unfortunately it’s not regularly flown. Indeed, with certain exceptions, a whole day’s observation at a busy intersection would rarely count more than five Pan-African flags, lest the observer carried five. Some say the UNIA-ACL gifted the flag to us in 1920 in response to the 1900 song “Every Race has a Flag but the Coon (sic)”.

However judging by our treatment and attachment to this flag (compare our treatment to the facts that as late as 1990 it was illegal to burn an american flag and as early as 1862 a white man was killed for taking it down) it must be asked whether we do enough for our Pan-African flag and whether we truly understand its symbolism. Many readers may observe that different African nations and quasi-African nations have pride in their flags (Nigeria, Kenya, Ethiopia, Jamaica, Haiti, kwk.) However, while these flags are national symbols, they are not Black-over-white unity symbols. Any race can rightly fly these flags and few would bat an eye. The only flag that’s awkward for whites to fly or celebrate is the Pan-African flag (they do it anyway but it’s senseless [like when Black people fly the american or confederate flag.]) black-power-fist-iconAnother symbol with much greater popularity in the imagination of the masses is the Black fist. However, it’s very avoided and when not usurped by other populations often more symbolic of an era than Black-over-white unity or worse weakly displayed. Clearly there is a necessity for both of these symbols to be more widely used and understood.

The cross as a symbol for white-over-Black conquest was articulated by the roman leader constantine I who claimed to be visited by ‘christ’ who explained to him that he should use the cross to conquer rome’s enemies. In latin the words uttered were ‘in hoc signo vinces’ or “In this sign you will conquer.” The cross now spans the globe and is one of the most popular symbols. It can have multiple meanings, especially when related to the Ankh from which it is derivative. Ankh_(SVG)_01.svg The Ankh, which used to be an incredibly popular symbol for Life, Reproduction, Male-Female intercourse and complementarity, kwk, isn’t, in this day, a symbol for Black-over-white conquest. It does however inform that the cross can have other meanings, for instance as a symbol for Death, Male Genitals, Homosexual intercourse and pedophilia, kwk. Regardless, popular symbols of Black-over-white conquest escape the author. In fact, in this day and age, Black-over-white conquest seems non-existent, particularly compared against white-over-Black conquest which seems omnipresent. A candidate for Black-on-white conquest could be the

akob_lg

An Akoben

Akoben, or even the “Abibifahodie” symbol on the African Blood Siblings website, yet neither are popular among African populations. Worse, many of the more popular images by African people in america today are symbols of white-over-Black conquest. dont-shoot “Hands up, don’t shoot” is such an example.  Protests are other examples.    Protests are an unwitting symbol of being a conquered people; including but not limited to ‘protest’ marches, ‘protest’ lectures and even ‘protest’ pictures.  The popular example of the names of fallen Africans as victims of white violence, without any revolutionary or liberation-minded undertone, has the subconscious effect of driving home and encouraging white-over-Black conquest and lowering Black self-esteem.  Most Africans look to “Hands up, don’t shoot,” #blacklivesmatter, or the anti-police-brutality marches as symbols of weakness.  In the author’s estimation, a counter-conquest motto that our race should adopt is “Organize and Techologize,” or, better, examples and images of Africans organizing or developing counter-conquest technologies.

The bible as a symbol of white-over-Black supremacy is incredibly interesting, especially as the bible is an old book of fiction. Literature is very accessible to African people and writing talent is abundant among us, yet despite the utter foolishness of the bible, the author can not fathom which book would replace it as a symbol of Black-over-white supremacy. Granted, the bible can be seen as symbolic of other things, but it remains to be seen, in this critical aspect of the bible, why there is not a single book that is popular but also functionally in-line with this goal. There are candidates, of which I can say, to my cognizance, the most functionally in-line is 51g78fd0IAL._SX319_BO1,204,203,200_Drusilla Dunjee Houston’s “Wonderful Ethiopians of the Ancient Kushite Empire,” a book which ‘coincidentally’ had three volumes but only one is extant (go figure). Another candidate would be index“Stolen Legacy” by George G.M. James, the author of whom was notably killed the year after publication. And still there are others, though as for being symbolic of Black-over-white supremacy, they are not as explicit: 71BMD2NMAWL._SY344_BO1,204,203,200_.gif“Blueprint for Black Power” by Amos Wilson, “The Destruction of Black Civilizations” by Chancellor Williams, “The Isis Papers” by Frances Cress Welsing, “Message to the People” by Marcus Garvey, “Yurugu” by Marimba Ani,”The Teachings of Ptah Hotep” by Ptah Hotep, kwk. Still, none of these are popular–in fact, some of these are hardly accessible to the layperson (or even the author [‘Yurugu’].) Granted, literature is an easy field and truly the bible wasn’t written in a day. One of the easiest symbols to attempt to replace would be the bible. Yet those who can replace it do not seem to be making the effort. If one views the bible as a series of vignettes of white-over-Black supremacy with several different writers, it behooves our Race from producing even one vignette to the effect of Black-over-white supremacy. Separately, if the bible is viewed as a book of fiction or non-fiction relating white-over-Black supremacy, it still remains to be explained why there is an absence of popular books of fiction or non-fiction relating Black-over-white supremacy. Particularly as African people are unquestionably superior to non-African people and should unquestionably be supreme.  To wit, the obvious candidates for replacement are the spiritual texts of different African spiritual systems: ancient, like those of KMT (the Black Community [sometimes called Egypt]), or modern, like those of Odu Ifa (a spiritual text for the Yoruba).  It goes without saying, however, that these texts are not popular today or accessible to most.  In the case of Ancient KMT, the author is unaware of a full indigenous translation of any extant texts.

Lastly, the white religious figure (so-called jesus) as a symbol of white-over-Black divinity almost needs no explanation. The original image of ‘jesus’ was Black, hence the

The Black Madonna . . ..

The Black Madonna . . ..

Black Madonna and the Black Mother and Child, which were derivative of the images of Asar, Aset and Heru, commonly referred to as Osiris, Isis and Horus. The images usually portrayed were painted by michaelangelo and based off of either his uncle or, possibly, a white man named cesare borgia. They were purposely made white for the purpose of inspiring white-over-Black divinity. In fact, in ancient times, when the ‘gods’ of europe were Black, the ancient europeans redid the images of their ‘gods’ as white and their devil as Black, which prompted ancient Africans to portray our evil figures as white. This may all be uncommon knowledge, yet it’s as plain as day that when they invent a ‘god’ and claim that ‘god’ as the creator of the universe and the most divine that if that ‘god’s’ son is white, that ‘god’ is white; and clearly if ‘god’ is white then ‘white’ is more divine than Black. Truly ‘god’ shouldn’t be used by Africans period (something sublime shouldn’t be articulated in a white language), but that many do, it’s a ridiculous notion to have the world’s most evil people being more divine than the world’s most good. All in all, no popular images of Black-over-white divinity come to mind. Truly, there are numerous African indigenous spiritual systems with numerous images of Black divinity, but whether these capture the popular imagination has yet to be seen. For instance, few outside of the Yoruba belief can say what Ogun looks like. And who among us can say what Amun looks like?

Amun. In some translations Amun is known as the highest of the Ntru.

Amun. In some translations Amun is known as the highest of the Ntru.

However, it must be stated that once upon a time, in every land, the images of divinity were African, whether it was the Buddha, the Lord of Days, Tehuti or Amun. It begs the question of why if it was done earlier is it not done today?

The image which assisted in this article (which the author intended to write notwithstanding the image) may have been intended as a chastisement of christianity as associative of our enslavement, yet I hope the reader grasps my intention to promote our propagation of our own symbolism, as symbolism has not only proven effective in organizing and mobilizing people, but it’s also an easy enterprise that can benefit our Race more so then what is usually propagated (disputes, theories, music videos, opinions, images with no revolutionary or liberation-minded standing, kwk.) What’s more, in a meta-symbolic way, this article symbolizes the old adage ‘an image is worth a thousand words’ (this article is over 2000). Something to think about in lieu of the lack of symbols we are propagating.

Your eternal servant, “Organize and Technologize,” Abibifahodie,
Onitaset Kumat

Seven Pan-African Nationalist Observations to Facilitate African Critical Thinking

In the Service of our Ancestors and African Love,
Listen Seeker, I come in peace,

“What reveals itself to me ceases to be mysterious—for me alone: if I unveil it to anyone else, he hears mere words which betray the living sense: Profanation, but never revelation.” — African Proverb

Below are mysteries which revealed themselves to me. I unveil them in a manner I hope to be revelatory. Please revisit and/or ask questions. This is for African Critical Thinking, Deep Thought, Intelligence and Wisdom, and Good Living.

The observations are “Targets are not necessarily victims”, “A Plantation of Plantations”, “Power can steer Passively”, “Ideology informs Relationships”, “Not a single greek is an Elder”, “Power is tied with Land”, “Systematic Problems have Systematic Solutions.”

Seven Pan-African Nationalist Observations to Facilitate African Critical Thinking
By Onitaset Kumat

Observation: Targets are not necessarily Victims

Translation: Wherever there is a victim, there is oftentimes a separate target. What appears to be senseless is oftentimes a war tactic which impacts many.

Why is this important?: To a large degree, responses from our people lack the depth of the situations with which we are responding. The classic ‘protest’ has no victims or targets for which one can expect a profound effect. For instance, the Public Fool System may garner a response from a victim to self-educate himself–which leaves the Public Fool System intact to multiply its victims and targets. Separately, in the example of so-called ‘police brutality,’ many put up placards in financial districts; a victimless and target-less feat that neither impacts police, the city that finances them, the culture of so-called ‘police brutality’ or the children of everyday whites (by comparison, most every Black child is targeted by ‘police brutality.’)

How can I apply this?: Wherever there is a victim, grasp where the target is. In any situation, understand what the target is. Do not simplify. When Eye Empress Sekhmet was arrested, don’t reduce her experience to ‘they targeting Black women,’ but grasp the entirety of her arrest to see the ‘political silencing’ afoot (and what in particular at that). Further do not look for contradictions amongst whites. A white militant against Blacks isn’t a target of white people’s in the same way a Black militant against whites is. When you grasp the difference between targets and victims, you can formulate more effective strategies–so that your actions or reactions are not without victims or targets. For instance, not shopping for one day has no victims or targets (it just pushes back earnings by a day;) likewise not showing up to work or school for a day is equally ineffective. Developing your own independent market, employment or school, however, not only removes you from victimhood or targeting; but done right, can make victims and targets of white people.

Observation: A Plantation of Plantations

Translation: A Plantation is a system of minority-rule predicated on violence which restricts the majority’s decision-making by limiting, among other things, education, maneuverability, options, wealth, occupations, independent time, information and, most importantly, independence. Most every white institution is a Plantation beholden to the Plantation that are the white Nations.

Why is this important?: Though plain as day, it’s completely missed that most everything in a white nation is controlled. Certainly, one has free agency to the extent that one can sleep where and with whomever one wishes–and other harmless tasks; and certainly one can skirt around the so-called ‘illegal’ domain for as long as one isn’t caught. However, there comes a point when one realizes that some significant and impactful activities need to be approved and permitted by white people. I.e. marriage needs to be permitted; vending needs to be permitted; horsepital visits need to be permitted; growing food needs to be permitted; traveling out of the country needs to be permitted; withholding a child from school needs to be permitted; living in a home needs to be permitted; owning a building needs to be permitted. Again, one can skirt around without permissions: Vend out your own products, squat in an abandoned apartment, sneak in and out of the country or not send a child to school. But this must be private (or organized)–or the consequence of violence is there: from imprisonment to the loss of one’s child, life, or one’s child’s life. And this limitation is ubiquitous to the extent that the Plantation of the job impacts the Plantation of the horsepital which impacts other Plantations and vise-versa.

How can I apply this?: As an individual, you can and can’t escape the Plantation. Simply slipping off a Plantation won’t necessarily garner you freedom; as the Plantations have settled in many parts of the world and they are ever-growing (so they will come for you.) However, organizing a separate system with other Africans removes Africans from the Plantation and, if they are prepared to deal with the violence, can assure Africans a lasting liberation.  This is what is meant by “Maroon and Build For Self.”

Observation: Power can steer Passively.

Translation: Through the perception of consequences (be they rewards or punishments), people are often compelled to act according to an entitty, regardless of that entity’s interaction with said person.

Why is this important?: The classic example of Power steering Passively can be seen in urban life where so-called gang colors/parephenalia are largely avoided by non-gang members/aspirants. In most cases, gangsters never interact with those who avoid their colors to inform them the consequences; rather, rumor, gossip and reportings of the associated punishments steer the avoiders. This phenomenon, however, plays a role in Nationalism in general and european Nationalism in particular, where most Africans are made into cowards against white people, partially as becoming disregarded by the white Nation (whether unemployment, imprisonment, starvation, being brutalized and/or killed) is perceived as a punishment.

How can I apply this?: Oftentimes, it is asked of African Nationalists how Africans can come around to our side. Power can steer Passively. Attaining Power, which is the premise of Nationalism, is attaining Influence. From a Powerless perspective, there are no consequences, positive or negative, to unite with African people–however the Powerful perspective is opposite. With Power over consequences, unity among African people is much more possible.

Observation: Ideology informs Relationships

Translation: “A fish and a bird may fall in love .. but the two can not build a home together.” How you relate to a person should relate to how the two of you think. Granted, you may never know if another thinks like you (as they can deceive you and thoughts vary by person and time); but you can know if another doesn’t. Everyone has their respective roles to play and that role is best fulfilled when people ‘stay in their lanes.’

Why is this important?: Most every interaction is a relationship of sorts; but what ‘relationship’ usually connotates is ‘the intimate relationship.’ Here we often fail. Ideological discord in the home adds much to domestic problems, particularly when one party tries to convince or recruit the other to their ideology. Truly, either ideological discord should inform a person to not pursue intimacy or one should be informed to not pursue conversion of their partner; so that if one absolutely refuses to settle for an intimacy with ideological accord they can, and should, seek that accord outside of their intimacy. Of course, this applies to non-intimate relationships. I.e. as a Pan-African Nationalist, I do not relate to integrationists the same as I do other Pan-African Nationalists. The former relationship may be to invite them to programs; the latter relationship may be to co-manage programs. It is very important to allow people to disqualify themselves from your consideration; or else you end up with self-imposed unqualified relationships. To wit, the non-African and the African have no common ideology and thus should have no common relationship.

How can I apply this?: Firstly, cease and desist complaining over African leaders and celebrities. Instead, as an actor (or agent of change) yourself, understand that those with whom you disagree are either ideological opponents or, sometimes, prisoners of war (POW). With your understanding, critically analyze your situation then let their situation inform how you engage in warfare against the non-Africans. Classic example is Mugabe. Mugabe was a war hero in his youth. Today, the Chinese are running his nation and many would complain/criticize Mugabe for it. A deeper analysis however will reveal his hands may be tied; particularly if the people of Zimbabwe are not interested in going to war with China, which, judging by the amount of ‘Blasians’ in Zimbabwe, has a foothold notwithstanding Mugabe. Similarly, the local Black policeman can be an ideological opponent or simply a POW. Either way, let their ideology inform your relationship; so you don’t end up giving ideological opponents intelligence on your operation. Remember “Leave him in error who loves his error” or as an Elder would tell me, “Don’t leave people in total darkness,” so to say, you can leave them, but always give a little so that they may find their way out.

Observation: Not a single greek is an Elder

Translation: No non-African is Wise; ergo no non-African should be a leader. The phrase “Not a single greek is an Elder” was actually spoken to Solon, a european student to Africans. Solon was commonly referred to as one of the seven sages of Greece–one of the seven wisest people in europe. But when he went to Kmt, the Educator there told him that none of his people were Wise.

Why is this important?: The list of europeans who dismiss european thought as a sham is lengthy. These include, but are not limited to, the most intellectual of europeans. Such noteworthy persons as Descartes has said, “If you would be a real seeker after truth, it is necessary that at least once in your life you doubt, as far as possible, all things,” and the even more explicit Wittgenstein has said, “At the core of all well-founded belief, lies belief that is unfounded.” Deeper, even, the most celebrated european thinker, Socrates, is reported to have said, “The only true wisdom is in knowing you know nothing.” If, in fact, the deepest thinking europeans dismiss european deep thought and ergo their capacity for leadership, it behooves African people to ignore it. To be sure, occasionally a non-African can do something right–even a broken clock is right twice a day–but something as complex as leadership can not and should not be given to a people who can never be Elders.

How can I apply this?: Take non-Africans at a grain of salt. Ninety-nine times out of one-hundred they are trying to deceive you (or each other). It’s upon you, as an African, to see how that deception is being played out. Oftentimes, it’s not obvious. In essence, however, always be circumspect and look at them in disbelief. Play it cool but be unconvinced.

Observation: Power is tied in with Land

Translation: Being landless is not only squatting, but it makes one unable to be self-sufficient or productive (as without land one is without resources.) Ergo, unless we as a people wish to be Powerful, Land Acquisition needs to be a priority; as a Race of Squatters who can neither Feed themselves or Produce their own goods is a bad rap for the Oldest Race.

Why is this important?: One time, I was informing a Brother on the street that with enough other Brothers and Sisters, we could organize a boycott against a million-dollar-a-day business district in our neighborhood. He refused, rebutting instead that “They feed us.” I wasn’t mad. Very few people would choose to fight if it meant that they will starve. The common parlance is “Don’t bite the hand that feeds you.” This plays into how Power can steer passively (see above.) Without Land, a movement is without Power. As those with the Land can steer the people from the movement. The goal then, for Pan-African Nationalists, is land acquisition and the protection of that land.

How can I apply this?: What’s interesting is that there are many ways to acquire land and to protect land. Normally, we think land acquisition involves purchases of land. That can happen. Although, purchased land is as unprotected as unpurchased land. Alternatively, however, one can actually acquire land very, very simply. I.e. by digging. Granted, it’s illegal to ‘dig’ say, on a sidewalk, in a street, in a home, and so forth. But along the theme of ‘critical thinking’ you must wonder why. Part of the reason for that pavement is for your landlessness. Of course, acting on this knowledge will require more than a sledgehammer or jackhammer. Either you must be willing to protect this exposure of land, or your community must be willing. For, this state is not interested in ceding Power (Land) to African people. If not organized, going the ‘legal’ route is less suicidal.

Observation: Systematic Problems have Systematic Solutions

Translation: An individual can not take on an Organization; only another Organization can. And individuals within the other Organization are not the sole problem. I.e. Mugabe can’t take on China and China isn’t in Zimbabwe because of Mugabe. It’s much more layered than that.

Why is this important?: We tend to scapegoat, not see the bigger picture, and go on personal crusades that are ‘work hard’ but not ‘work smart.’ When we grasp that problem solving on a grander scale goes beyond the individual, we can ourselves go beyond our individual shortcomings and rise to organizational strength. In other words, no one white person can oppress over a billion Africans; but organized they sure do. If they are not working alone–why are we?

How can I apply this?: Organize, organize, organize. Organization doesn’t just multiply one’s output, it exponentiates it. An even fight between two men becomes a massacre when it’s two men against one. A skilled researcher all alone would be leagues more informed in a research team. A protest of one person pales to the protest of twenty. The business wherein one man markets, produces, field tests, and distributes doesn’t compare to the business where each man has his role. Obviously, many of us prefer to be ‘leaders’ over ‘followers;’ yet as is said in Africa, ‘he who thinks he is leading and has no one following him is only taking a walk.’ Setting aside ego for the goal at hand is among the noble commitments we can make; and if we truly seek Power, Land, Liberation, Self-Determination, accepting a Role in an Organization geared toward those goals will be our smartest attempt toward it.

Seeker, I am grateful for your readership,
I go in peace