Listen Siblings, I come in peace,
“The sad reality being that the African hates and hates herself.” — Onitaset Kumat
This dialogue was featured on the television program. The email address in the bottom videos was wrongly typed. Contact is correctly AfricanBloodSibs@aim.com
Synopsis: Knobeco asks for Onitaset Kumat’s opinion on a humorous expression of hate. Onitaset Kumat responds by simplifying Occidental motivators to Hate, Fear, Jealousy and Fun. Afterward he defines ‘love’ and instructs on the benefits of African people loving everyone. In this dialogue, notions of the importance of African women, the essence of God-fearfulness and the contradiction of ‘love’ are discussed.
The only institution for transforming us into Loving, Knowledgeable and Wise Africans is the African Blood Siblings Community Center. Write the ABS for more information.
Is Love African and Hate European?
By Onitaset Kumat
Knobeco: It’s comical to hear the phrase: “The only two people that I hate are my ex and White people.” However, Onitaset Kumat, I will to know your opinion on the phrase. Some have said that “Hate” is too strong a word to designate to an ex-girlfriend; especially since relationships ascend to ‘girlfriend/boyfriend’ status through affirmations of love. Others would opine that a hatefulness to Whites is itself harmful. “Despite the crimes of their ancestors . . .” many would intimate. How do you view the comedy therein?
Onitaset Kumat: In the English canon and the Occidental tradition, such a phrase is humorous for its use of the English language. It’s the classic ‘fooled expectations,’ though it also has a larger social implication that ought to be addressed. Namely, whether an African should hate. The sad reality being that the African hates and hates herself.
Knobeco: What would you say on the topic of hating White people: the subject of the quotation.
Onitaset Kumat: Addressing the hatred of self supersedes addressing the hatred of others. However, it is worth noting that White people themselves hate themselves. A fundamental of occidentalism is xenophobia and a hatred of humanity. African hatred in the modern era revolves around our interaction with and education in the occidental tradition. That said, it’s worth simplifying the discussion and simplifying the analysis. Let us speak of the four motivators of Occidental society: Fear, Hatred, Jealousy, and Fun.
Knobeco: And love?
Onitaset Kumat: No brother Knobeco. Occidentalism doesn’t include “Love,” such is an aspect of Originalism; yet I can speak to that later. Let us first distinguish these four motivators.
“Fear” has an interesting role in Occidental society. It appears that Europeans give deference to those whom instill fear into them. It’s possibly the reason as to why a common compliment to a man or woman isn’t “God-loving” but “God-fearing.” Forsooth, “peace” relates with a “fear” of war according to prominent European Philosophers. Not peculiarly, “fear” controls the European and is the European’s main instrument of control: Something we Africans know very familiarly.
“Hatred” nearly seems to fit as part fear and part jealousy, but it merits its own distinction. Hatred is more a method than an end result. For instance, an African mother can discipline her child with a whip; but a European would discipline an enslaved person with a whip and though both are whipping, one is done out of love, the other hatred. Hate inspired Europeans to lynch Africans. Terribly, Hate (self-hate, at that) leads Africans to kill Africans: this is out of Occidentalism.
“Jealousy” would be the root of ‘greed’ but also speaks to the industries of European people. Frankly, Africans are beautiful, creative and talented. Europeans know as much. African people also have the richest history. This known, a large part of the European’s belligerence toward the African is rooted in jealousy. But it’s not simply the European’s jealousy toward Africans, quite naturally the European is jealous of other Europeans. This accusation reasonably flies in Occidental debates. For instance, the Wall Street protesters are accused of being ‘jealous’ of the super rich–a reasonable suspicion given the dearth of analysis otherwise.
Finally “Fun.” This part of Occidentalism may be the most adopted by African people. Indeed, it was through “Fun” that this topic of “Love” and “Hate” seemed most perplexing. Personally, I had been accosted by a snow thrower and in wondering his motivation for these actions, either “Love” or “Hate,” I reasoned neither and came across “Fun.” “Fun” is the domain of “sex,” in Occidentalism–as opposed to “Love” as we can expect from Originalism. It is through this idea of “Fun” that Europeans are especially apt to do silly and self-hurting things; Africans of course follow suit.
These four motivators known, we simplify Occidentalism insofar as we will to explain their behaviors and actions toward us and our adopted behaviors and actions. The most poignant aspect of these four motivators is their exclusion of “Love.” It is for this exclusion that African people can dance and bop to songs asking “What is Love?” and find the inquiry profound when truly the profundity is in the world’s most loving people perplexing over their very nature.
We return then to the topic: African people hate and hate African people. The reasoning being our immersion in European Philosophies where Europeans are pulled between four separate motivators: Fear, Hate, Jealousy and Fun. It’s through one of these four why the European acts how he does at all levels; whether purchasing Chinese wares, censoring facts about Nigerian film, watching College Basketball, or excluding Turkey but including Israel in the European Cup.
The only reasonable response to this arrangement of society lies in learning what is love.
Knobeco: So what is Love?
Onitaset Kumat: It is an aspect intrinsic to the African’s psyche; but more definitively, “Love” is the “motivator for morality.” Which of course returns to the fundamental problem with Occidentalism: the ignorance of what “morality” is; this ignorance on “morality” is shared by Orientalism. Either way, generally speaking “Love” does right. This spoken, the earlier mentioned whipping mother, whips right when she disciplines the child against the child’s self-harm or even self-hatred. This is an instructive realization given that “Love” oftentimes becomes conflated with peacefulness and non-violence. You see, as spoken in “Letter from Merilan,” “A love punishes.”
This then returns us to another article of my interest: “The Lynching of Lee Walker.” It appears that Lee Walker was an African man who in a fit of hunger tossed a White woman from her wagon and dragged her some distance before fleeing. He performed no indecency but here’s what Ida B. Wells-Barnett commented thereon (in “Lynch Laws”): “He was duly arrested.” It is later that Whites, out of hatred, enter the prison and murder Lee Walker; but it’s worth considering that as far as the arrest was concerned it was, according to Ida B. Wells-Barnett, “due.” Now, this is arguable, yet one can clearly see that Ida B. Wells-Barnett, who writes out of a distaste of lynchings, expresses a shared solution (in some ways) to people hateful of African people. Ida B. Wells-Barnett does not share this hatred, but instead offers her “Love” to Lee Walker in seeing his arrest as ‘due.’ I do not wish to dwell on this topic out of respect for both ancestors, but this aspect of Originalism should impress.
I have overheard men speak of beating other men (or, even, women), especially for the sake of honor. Or say children killing their parents for trifles like videogames or other electronics. These are expressions of heightened hatred in our communities; symptomatic with Occidental tradition. It’s worth dwelling though, on the love of our culture, which peculiarly most manifest in the African woman to her children. To not dwell too long, it may appear that the most liberating figure in Occidental tradition is the African woman, simply because she is the fountain of love that otherwise has an absence in European society. It’s an incredibly interesting notion.
Though I shall repeat the conventional wisdom from when we were on auction blocks. Learned pens have written that no poetry has been as great as the pleas of African women whom willed to remain by their children who were being sold away. So honest were these pleas, that even otherwise hateful White men, would touch with their roots–for “Originalism” means what it means–and will themselves to not have the mother parted with her child. The saying “Love conquers all” has its basis.
Either way, knowing that “Love” is the “motivator for morality” we enable ourselves to benefit from the knowledge of morality when we “Love” ourselves.
Knobeco: Which benefit?
Onitaset Kumat: Essentially, in knowing ‘love,’ we would limit our behavior to “love,” for it has already been explained that as rational people, we are best being moral: this is ancient knowledge. In being moral, we aren’t hateful. It is hatefulness which so harms us. This limitation of self-harm will be to our ultimate benefit.
It’s worth exploring how love would counter each of the aspects of Occidentalism.
Let us begin with fear, most importantly in the arena of the divine. To act morally to God would be to honor God. Fearfulness of God has a hint of subterfuge, for truly God acts lovingly to us and if God wills to punish, God punishes through love, so why should we fear God’s “love?” We should embrace it. Outside of the divine, we also can see that many times Africans will purposely intimidate one another to control them. This form of intimidating people only makes us live by a code of fear; for we ultimately will fear ourselves (and those like us.) In replacing fear with love, the advantages are obvious.
Hate needs not be discussed. But returning to the original inquiry, truthfully, Africans ought love everyone, Whites included, yes despite enslavement. The reality of it, however, is that “Love” need not look differently from “Hate.” So to speak, the punishment can be as severe; the only difference is that the punishment is done out of just desserts rather than–well–hatred. It’s justice, not injustice.
Jealousy has another interesting implication. Jealousy roots greed and we know that greed inspires crime. With regard love, poverty and wealth don’t exist in an arena of love. For instance, typically, the African woman raises her household lovingly, especially with her children. Her children are never more rich than one another under the African woman’s care. Jealousies still arrive, naturally, from outside, but this sample of “love” instructs on how “love” can solve crime, especially crimes of jealousy. The reasoning being that through love one shares rather than hoards and prefers when others do well rather than poorly.
Finally, for “Fun” we should discuss “sex.” It’s poor that the African engaging in sex, in emulating the European, doesn’t engage it from the perspective of doing right by the partner. Instead, sex is an activity centering around “fun.” This explains why people in Occidental culture can be so ‘liberal’ with their sexual behaviorisms–and worse find the behavior so self-serving. Loving sex can be found in the Original tradition, of which “Tantric sex” is a derivative. The issue of course with “Fun” is how wasteful it is. Like sports watching, while not unethical, it’s not ethical (it’s not even rational)–and that’s the problem: a people should strive to be ethical or at least rational.
Hence “Love” will improve our lot.
Knobeco: I see that. But what does this leave for an African to do. As you say–the quest for knowledge is the quest for instruction.
Onitaset Kumat: Simply put, teach the people what “Love” is and why “Love” should be our inspiration. We were mislead into believing we do not know what “Love” is, though our mothers raise us with the knowledge; and we also mistook it to be non-violent, peaceful and accepting. “A love punishes.” But it punishes justly. It’s necessary for our pursuit of justice to learn of “Love.”
Knobeco: Excellent conversation: African people should Love Everyone. Hotep.
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