
I purchased a copy of "The Crisis" Magazine. This venerable magazine appears to be the print oracle of the NAACP this despite the caption in the editor's note page stating "The opinions expressed in The Crisis do not necessarily reflect the views of the NAACP". I heard that before - back in 2000 when the NAACP established the "NAACP Voter Education Fund" as a means to channel money used to insure a Democratic victory by having Black folks registered to vote and thus do as they all knew that Black folks would do. The Education Fund was a mere formality to allow the NAACP to remain complaint with the federal rules regarding the requirement that they remain non-partisan. Despite this they felt comfortable to lend the name of the organization and the leadership to this new organization. Thus as former Democratic elected officials at the helm they could accomplish their goals for the Democrats using the infrastructure that the organization had in place.
For some background - I have set out to consume materials that express the viewpoints that are at odds with my own. I find it much more intellectually simulating to watch LinkTV or to read the International Socialist Review (ISR) review than to stay nuzzled into listening to radio talk shows or other "right leaning" media sources as I already know their line of thinking. I have learned more about the Democratic Party's treatment of Black folks from the ISR magazine which is to the far left of the party than I will EVER, EVER, EVER expect to hear from a Black person who is an operative within the party, not wanting to place his race above his party loyalties, fearing that he might cause them to lose....and then us Black folks to lose per his brainwashed condition of having fused the interests of the Democrats with our interests as Black people.
I promise to address some of the other articles in Winter 2008 edition of the The Crisis which I thoroughly enjoyed and thought were well written, quality pieces. However I could not pass up reading the featured commentaries which included the one woman who can assuredly make me scream other than the late Phyllis Hyman. In the case of Ms. Hyman because of her voice and lyrics. In the case of Julianne Malveaux because of years of listening to her commentaries on the radio and newspapers due to massive frustration with her cherry picking line of reasoning.
The cover of the magazine and thus the commentary that I will point to is titled "What Should We Do Now? Ten Black Thinkers Share Ideas About The Future"
Before I go deeper into my analysis let us create a framework by which to MEASURE the appropriateness of the responses that I will highlight. This will allow for my critical analysis to be something other than yet another 'attack piece'. I hope to use this fair measuring stick to determine if the respondee actually answered the question or if they just simply used it to spout rhetoric.
"What Should WE Do Now?"
WE and DO!
These are the two operative words.
For me and my understanding when I hear "we" I am prone to hear an organic movement that is most dependent upon our own efforts rather than those of someone else to carry us through.
When I hear "DO" I hear certain distinct and prescriptive actions which again fall upon BLACK PEOPLE ourselves rather than someone working on BEHALF OF BLACK PEOPLE. The classical "raining resources down upon the 'unwashed' so that they might grow - is NOT what I have heard. I have little doubt that some others who are not so inclined to think this way. Indeed - additional advocacy on BEHALF OF BLACK PEOPLE is what is required today because there are forces greater than us working against us. We thus must change the system. Fair point. Let's continue.
The Crisis further noted a body of work done in 1944 by historian Rayford Logan in which he asked Black folks to explain "what the negro wants". The conclusion was unanimously reached that the negro wants "equal rights" for Black people. I take it that my differences with the contributors might simply be a matter of our disagreements on the question of WHO is to EXPRESS he "Equality of Black people"? Is this done by government working to clear our way? What about having Black people to EXPRESS our own equal measure of our manhood and humanity by first accepting some of the concepts that we are not popularly inclined to support because they go against our prevailing sentiments but they produce that which we judge our "1.0" reference point per the National Urban League "State of Black America" report upon - the White folks. Might it be more logical to acknowledge that you are indeed a 0.75 but in doing so you have maintained your dignity because that extra 0.25 percent is not worth you selling your soul over? Indeed it is more complicated than what the face value suggests.
Back to our review though. I will only cover those of the 10 individuals who I thought gave rather peculiar answers per the question. First up is Makani Themba-Nixon who is executive director of Praxis Project in Washington DC. First Mrs. Nixon points out the fact that it is popular to hold Black people ourselves accountable for our current failures, many of which are self inflicted wounds she comments. Then she goes on to make the case that these are views largely held by Black folks who "speak for and about us" but who are "deeply immersed in White institutions". She makes the case that these people have more relative influence among WHITES but little base of connection to Black people. WOW.
As a result of this there is a great amount of pessimistic discourse that renders the impact of WHITE SUPREMACY invisible. She asks us to recognize the past and how it shapes our present. I must quote the next segment:
Imagine a different discourse of faith in our humanity; of recognition of the past and how it still shapes our present. Imagine communities gaining strength from the stories of slavery and resistance; neighborhoods understanding how freeways were built to evicerate itm most-thriving communities; how the continued struggle to vote, to get value for our tax dollars, are part of the everyday obstacles of structural racism.
Imagine a public conversation that illuminates the systems of White supremacy as a problem the world must address - not punishment for a people gone astray. Such a focus would point to new frameworks for equity, for redistributing resources and repairing the harm of the past. It would also help us to build a healthy foundation for genuine transformation in the future.
Let's see. Where do I start?
I am struggling to understand how one chooses to GROW STRONG as a community by detailing slave rebellions and the fights against freeways but fail to centrally focus on
on what we did during the tens of thousands of years BEFORE WE WERE ENSLAVED OR COLONIZED AS A PEOPLE during which time we truly were strong and also independent. It seems that not only strength but also the associated responsibilities that go along with being independent while achieving your societal goals must be fused together.
This type of reasoning is yet another "Boil the ocean before we can expect to see benefits for our community" type of approach that I commented upon after seeing the rebroadcast of the Tavis Smiley commemoration of the Brown V Board decision. It laid the groundwork for Blacks to continue to back a certain ideology in the political domain but refrain from demanding results as this machine grabbed more power over us - as you know - we STILL hadn't taken over the world yet and thus the resource distribution is still out of alignment. Don't "hate on me for failing, join with me as we depart from this current plateau that we now dominate to scale up to the next plateau. We need to be unified". The desire of all leaders is it grab power and eschew accountability. The mindset featured in this article seeks to do this very thing for the machine that now dominates Black America.
We will grow stronger as a people if we are able to start at the base level and develop a system that works for us on a small scale and then is able to expand outward - the key components of a balanced society intact - educational services, law enforcement services, economic development/employment services, health & lifestyle services being provisioned as close to home as possible. This will EMPLOY OUR OWN PEOPLE in pursuit of providing these services and will have us to develop the ECONOMIC UNDERPINNINGS necessary to finance this as well as the EDUCATIONAL discipline that has the maximum amount of our people employed to provide these services.
Let me back up and revert back to my framework. Did the following passage detail what BLACK PEOPLE (we) MUST DO or did it more successfully detail how WE must work to transform the SYSTEM that is all around us? This is nothing more than a call for advocacy against the existing institutions rather than a prescription for how to make the ones that we currently control work for us.
I cannot accept the strategy as detailed by Mrs. Nixon. It proves to be more of the same. We have followed this pathway for at least the past 40 years. We need more directed, inward efforts to transform Black people into being the primary actors who will PRIMARILY OPERATE the system that we now have, not the goal to focus upon the global super-structure. The dependency is put upon this super-structure to change when in fact it is already changing in front of our eyes. African-Americans, not being positioned properly to take advantage of the distributed power that is shaping before our eyes proves to be a bigger threat.
I also find her analysis about "White influenced Blacks". On the surface she says that Blacks who have a "connection with the Black community" are the most desirable than these Blacks who sound like Whites. Please don't be fooled. I have talked extensively about the great debate between
POPULARITY versus EFFECTIVENESS. With this as the case Mrs. Nixon would have us to make sure we "Get in where we fit in" and not challenge the thoughts and assumptions of the masses. I reject this. There are times when the balance of the whole
have thoughts and actions while don't work toward our stated common goals. In seeing this but not making note of this - you are working against our best interests. The fact of the matter is that some people prefer the power that they have within the "Popular Black perspective" rather than a threatened loss of power by putting our people on the right track - with respect to our common goals.
Let us road test this theory using my analysis which assumes that the Conspiracy Theorist believes what they say. Clearly Mrs. Nixon promotes "connected Blacks" over White influenced Blacks. If we apply this to Affirmative Action academics and employment then indeed the Black culture to be had at Fisk University, for example would be preferred to the lofty and elite settings of lily White Princeton University using this theory. Why then is there such a scramble in the civil rights community for Blacks to "be connected" with this White elite institution of Princeton while Fisk is in financial straits? Why would Mrs. Nixon and others allow the many Blacks who matriculate into corporate America after graduation with an undergraduate degree or with a fresh new business school MBA? Indeed they are going to be molded to think "White". This can't be good for the Black community, right? Certainly they are going to come back to the community with "funny thoughts in mind", trying to apply their White boy connected tactics onto us Black folks. Clearly we need to set up a protest out side of the Ivy League schools and University of Michigan - not for Affirmative Action admissions but instead to block Black students from receiving "White indoctrination".
In all seriousness the threat of this type of rhetoric is that it never inspects the POPULAR SENTIMENT WITHIN THE BLACK COMMUNITY for its efficacy in taking us to where we need to be. It is interesting how on the one had Mrs. Nixon talks about our slave past. Clearly some elements of our culture of today was derived from our Slave experience of the past. Why are these seen as sentimental (or music for example) and desirous rather than evaluated for its applicability toward our current mission? How is it that what was learned in slavery is any more permanent than what was learned from our 10,000 year freedom and self-sufficiency before slavery? It is clear that this is an arbitrary mandate (Black connectedness) which promotes the power of the masses over any particular notion of having this mass align with a greater goal. As a thinking person I prefer to get connected with what I have rationalized to be most connected with a fully developed mind and then work to change others (and myself) via my interactions with them. Mrs. Nixon's version would have us to be subordinate to the common cause. I can't do that. Those with current standing and who can manipulate the masses are sure to continue in their unchallenged mode. It is the Black community who loses in this case. We need to have a framework to evaluate the common strategy and then no individuals feelings get hurt because "it's not all about them".
I have decided that instead of doing one long blog entry for whatever subset of the 10 that I will chose to use that instead I will review possibly 2 at a time in subsequent entries.
The key CHANGE that we need to make is with respect to our bondage to the PAST rather than an achievable plan for future actions with the LOGISTICS of the plan finely detailed including what BLACK PEOPLE must do as the primary agent for our own salvation.