Imhotep on There Is No Black (Remember… Imhotep on Posse Cuts Imhotep on Let’s Get This Mone… Onitaset on Mode 1.2 Onitaset on Let’s Get This Mone…
Earlier today, we received a letter confirming an “occupational therapy” appointment, and apparently, we should be delighted, and yet, far from it, we are not, as it is simply another example of “professionals” operating through racist thought, however, what do we mean by racist thought? Away from typical, traditional, historically racialised narratives, we see racist thought as that which exploits and plays on themes of hierarchy & domination; of silence and subordination; of denial and degradation; or property and ownership. Although the concept of racist practice has become characterised by the term “nigger”, we simply put this phrase into perspective and note that the term has no “definition” (cf Fuller). It simply denotes something “non-white”, or better, “other.” At the same time, if we merely use the term “other”, it implies that this “subject” is an alternative, or a variation, when really, this “other” is associated with being an “object”, of being a “lesser.” This “lesser” is really, a “non-entity.” It is a sub-species. It is a freak; it is an anomaly. It is a “blight”, an “error”, a mistake – something that should be, and needs to be corrected; a matter of dirt requiring “sanitary” practice, and “good” hygiene. It is to be removed – it should NOT be here.
In this way, we are not converging, but rather, diverging. We are expanding this concept of a nigger; we are utilising it as an analytical tool and a model through which we might make sense out of degradation. Used in a broader sense, and applied elsewhere, we might come to codify the key concepts underlying this violence (separation.) This “nigger” is not black – even if “blacks”, are encouraged to adopt it – it is a “universal” sub-category. It is a tool; it is a political strategy; it is a technique of terror and a mode of manipulative malpractice. At the same time, just as it might be easier to explain what the Almighty is not, it can better serve our goals if we try to make sense of this concept by coming from another angle. Ultimately, we gain more clarity if we review the manifestations of this racist thought and then realise their function, as the “nigger” is a case of a cause we shall know through its effects, which, in the case of niggerisation, have been for the purposes of “subordination.” Our journey then, must begin with three key texts which examine the modes of domination: Martin Hoyles “The Politics of Childhood”, Jan Pieterse “White On Black”, Marimba Ani “Yurugu.”
We would, however, also gain much from appraising Szasz’s classic, “The Myth of Mental Illness”, and alongside this, Amos Wilson, “Falsification…” as together, these texts enabled us to make sense of “nigger,” and yet, there are few better ways to begin than with Fanon’s “The Wretch Of The Earth”, who outlines a peculiar “character assassinating” profile of of the demonised “Algerians” [Arabs?] during the time of French rule (mode 1 “white supremacy”) in Algeria. At length, we quote:
5. Colonial War and Mental Disorders…[there are] difficulties that arise when seeking to ‘cure’ a native properly, that is to say, when seeking to make him thoroughly a part of a social background of the colonial type. Because it is a systematic negation of the other person and a furious determination to deny the other person all attributes of humanity, colonialism forces the people it dominates to ask themselves the question constantly: ‘in reality, who am I?’ [...] a colonized people is not only simply a dominated people…there is …
In the period of colonization when it is not contested by armed resistance, when the sum total of harmful nervous stimuli overstep a certain threshold, the defensive attitudes of the natives give way and they then find themselves crowding the mental hospitals. There is thus during this calm period of successful colonisation a regular and important mental pathology which is the direct product of oppression [...] firstly, as a general rule, clinical psychiatry classified the different disturbances shown by our patients under the heading ‘reactionary psychoses.’ In doing this, prominence is given to the event which has given rise to the disorder… [p 201]
…it is true that…[there are] cases where the whole of the personality is disrupted definitely. It seems to us that here the rule is rather the frequent malignancy of these pathological processes. These are disorders which persist for months on end, making a mass attack against the ego, and practically always leaving as their sequel a weakness which is almost visible to the naked eye. According to all available evidence, the future of such patients is mortgaged.
[...] We propose here to repeat this official theory, and to recall to mind the concrete bases and the scientific arguments used to create it …
The Algerian frequently kills other men
The Algerian kills savagely… certain magistrates wonder if the Algerian has not an inner need for the sight of blood…the savagery of the Algerian shows itself especially in the number of wounds he inflicts, some of these being unnecessary once the victim has been killed
The Algerian kills for no reason
[...] they even added ‘it’s a hard pill to swallow, but it’s been scientifically established.’
The North African is a criminal; his predatory instinct is well known; his intense aggressivity is visible to the naked eye. The North African likes extremes, so we can never entirely trust him. Today he is the best of friends, tomorrow the worst of enemies. He is insensible to shades of meaning, and Cartesianism in fundamentally foreign to him; the sense of balance, the weighing and pondering of opinion or action clashes with his most intimate nature. The North African is a violent person, of a hereditary violence. We find him incapable of self-discipline, or a canalizing his impulses.
[...] The Algerian is strongly marked by metal debility… he is incapable of grasping detail …his congenital aggressivity finds way of expressing itself on the slightest pretext. It is a state of aggressivity in its purest form. (p 242)
[...] So it was that unusual behaviour – the African’s frequent criminality, the triviality of his motives, the murderous and always very bloody nature of brawls – raised a problem in the observer’s minds. The proposed explanation, which has come to be taught as a subject in the universities, seems in the last analysis to be the following: the lay-out of the cerebral structures of the North African are responsible both for the native’s laziness, for his intellectual and social inaptitude and for his almost animal impulsivity…the lack of integration of the frontal lobes in the cerebral dynamic is the explanation of the African’s laziness, of his crimes, his robberies, his rapes and his lies…’we must counter these natural creatures…who obey the laws of their nature blindly, with a strict, relentless ruling class. We must tame nature, not convince it.’ Discipline, training, mastering and today pacifying are the words most frequently used by the colonialists in occupied territories.’ (p 245)
Key themes are contained throughout this caricature, and surprisingly, this body of thoughts, aimed at Algerians – who for this purposes, are classified as non-Europeans – is remarkably similar to the characterisation of the black male rapists, and the black female mistress. Essentially, these “images” convey the message, and give the impression, that there is something inherently flawed in the genetic make-up of the nigger, and that, for this reason, this reckless, hopelessly and irreconcilably irresponsible non-adult, must be supervised through various means of surveillance, so as to ensure they are restrained, rather than rampaging. (“The Black Image In the White Mind” explores this ritual defamation in much more depth”). We cannot, however, get absorbed in the contents of these attacks, for the importance is their function. They serve the purpose of engendering the non-entity as something that must be tamed; it implies that the nigger is inherently dangerous, and thereby, necessarily threatening. It suggests that the nigger, unlike responsible, adults, cannot curb its impulses, but rather, has an insatiable desires which accompany a base hunger, and raging appetite.
It suggests that this creature is “irrational” and, not malleable to reason, or thinking, only responds to force and coercion, and yet, through some white logic, it might simultaneously claim that this impulsive (sub)being is so savage that the only time it recruits the use of its otherwise absent and distorted mental faculties, is for deceiving, manipulating and ultimately cheating the vulnerable and exposed European, who, for some fair reason, is particularly susceptible to being duped by the beguiling brute who plays on this white charity, clemency and mercy, to extort the European and their resources. Eventually, this argument goes into justifying the with-holding of resources which might be exploited by these wild-beats of burden, who, perhaps, are attempting to devise evil, excessively diabolical schemes to subvert the order and harmony which are, standard signs of European superiority and accomplishment. In this way, the criminal class and dominant group, which has subverted reality by capturing the resources, depicts themselves to be victims at the mercy of the animals who they happen to be in charge of, somewhat dictating that it would be dangerous to cede to the irritating demands of this criminal “other”, who, refusing to belong to civilisation, and reluctant to contribute to the existing order, it only devoted to destroying everything held dear, running riot, erupting into chaos, and unleashing anarchy in the peaceful communes.
It is exactly at this point where we become ready to make sense of the work and scholarship of Miranda Fricker and Gail Hornstein (rather than Michel Foucault’s “Madness and Civilisation: A History of Insanity in the Age of Reason”) who seem to explore the modes of repression, for, racist thought, rooted in notions of superiority, and eventually elevating itself to the position of supremacy, essentially, dictates that people must be denied access, which includes access to their very voices. With Gail Hornstein, we learn about how people are dispossessed, whilst, through Miranda Fricker, we are provided with a model through which to interpret the way people are subject to defamation. Under the present regime, nonwhites must have very little credibility meaning, they are forbidden from being serious. The word is repression …
“…dont deprive me of anything and say you must go to college before you gain access to x,y,x”
Stokely Carmichael (1966)
In order to qualify for Mensa, dubbed the high IQ society, you must be in the special 2%, which means, you score above 150, and yet, how are we to compare the pursuit or beauty with the pursuit of intelligence?
“When you have an IQ of 150 it means that your brain works in a different way than someone with an average IQ and therefore you may need specialist teaching.” Obama is said to be the most intelligent President, whilst Sharon Stone has had her IQ score given as 155. Meanwhile, Einstein and Hawking’s have been given 159 scores, but, what do these numbers mean, if anything?
Maybe you will benefit from reviewing these perspectives, or perhaps not…
“I had an IQ of 160-odd when I was 5. I haven’t been tested since, but I doubt its still that high. Your brain is not set in stone, it changes (IQ included) immensely over your lifetime according to how it is used. This is especially true in the years it grows most – early childhood and puberty.
Psychology is a vague subject. Terms like ‘intelligence’ don’t have a definition, they end up being defined by the test. IQ is just a set of tests whose scores have SOME correlation with things like school grades, job earnings, etc. But its all just averages, and for quite a specific sort of ability.
Also, its no achievement being the youngest member of Mensa! The scores are age-adjusted. The tests are also wildly inaccurate on such young children, since they can hardly do normal reasoning tasks, and there is not a big enough database of two-year-olds’ IQ scores to calculate an accurate average.
Joining Mensa is really just boasting about a test score, I don’t think it should be applauded.”
“British Mensa says its purpose is three-fold: to provide a stimulating intellectual and social environment for its members; to identify and foster human intelligence for the benefit of humanity; and to encourage research into the nature, characteristics and uses of intelligence.”
“is society really alienating and wasting a large stock of human capital because its educational system and social customs make them into misfits?”
From the beginning of its conception, it was believed that Negroes could be shown how to effectively imitate other people in order to be better people. Woodson writes: ‘when the Negroes in some way would learn to perform the duties which other elements of the population had prepared themselves to discharge they would be duly qualified it was believed, to function as citizens of the country.’ In fact, the social relations did not change much as these people remained, ‘nominally free but economically enslaved’. At the same time, in learning about things that did not pertain to his immediate needs, ‘it soon became evident to him that he was losing ground in the basic things of life.’ Missionary teachers from the north attacked the Liberal (but irrelevant) education the Negro was given, and as a dispute broke out, for generations, the quarrel continued: ‘Labour was the most important thing of life, it was argued; practical education counted in reaching that end; and the Negro worker must be taught to solve this problem of efficiency before directing attention to other things.’ Despite this dispute about the values of an industrial education versus a classical education, in the end, in either case, the Negro was not prepared for the task of life. Negroes, in being barred from higher pursuits, were not able to develop captains of industry, or meet demands.
Despite their competence and skill sets and the time of emancipation, just a few generations later, many of these people had been reduced to mastering incompetence: ‘the Negroes do not proportionately represent as many skilled labourers as they did before the Civil War.’ They had de-evolved, and seem to have remained in decline since this time. I have, through these passages attempted to reveal something somewhat profound; that the Africans who emerged from bondage were, to an extent, actually in a worse position than they were whilst enslaved. Many Africans were in such a backwards state that missionaries had to come in to “educate” the Africans into the tasks of living, and this is what few people seem to grasp. These were dynastic people that were fit for the tasks of life, prior to their bondage, and yet, made so dependent on the system of bondage, these people emerged from their enslavement in a pathetic position. Globally speaking, as far as I can conceive, we are oppressed all-over, and we are “oppressed.” Debating our name (African, Negro, Black, etc) is beside the point, because primarily, we are oppressed, and operated by remote control. Our oppression is political, and needs to be examined in order to be deconstructed. This is the basis of oppression studies.
In the preceding passages I have laid the foundation for, and outlined the blueprint of, the examination of sexual politics. According to Neely Fuller, “sex is the most powerful motivating force among people next to the system of white supremacy itself because whatever the dominant system is that’s what people react to on the planet … that’s mistreatment of people based on colour… sexual motivations are the second… the racists apparently, according to the evidence have studied how people who are subject to them, are motivated sexually.” From hereon, sexual politics will be the focus of this review of the Negro, but what is sexual politics? In order to make sense of this question, firstly, an understanding of [relevant] politics is essential. Essayist Martin Kilson notes that ‘… politics is the process through which a significant share of modern services and benefits is allocated among competing sectors of society.’ Evolving this definition, I contend that ‘…sexual politics refers to the processes by which males and females market their bodies as commodities, and manage their diverse sexualities in their respective efforts to compete for attention and gratification.’ Attempting to abbreviate this definition, I will summarise by stating, ‘…sexual politics refers to the ways in which genders market their bodies, and manage their sexualities, in competing for gratification.’
Aldous Huxley argued that many of his “purely fantastic” predictions made in Brave New World, made thirty years ago, “have come true or seem in process of coming true.” In fact, Huxley’s sentiments outlined in Brave New World Revisited (BNWR) form the basis for sexual politics: the mechanisms of compensation recruited by oppressed people attempting to manage their identities, under domination. I BNWR Huxley wrote that sexual obsessions are promoted to maintain domination: “…the other characteristic features of that happier and more stable world–the equivalents of soma and hypnopaedia and the scientific caste system–are probably not more than three or four generations away. Nor does the sexual promiscuity of Brave New World seem so very distant. There are already certain American cities in which the number of divorces is equal to the number of marriages. In a few years, no doubt, marriage licenses will be sold like dog licenses, good for a period of twelve months, with no law against changing dogs or keeping more than one animal at a time. As political and economic freedom diminishes, sexual freedom tends compensatingly to increase. And the dictator (unless he needs cannon fodder and families with which to colonize empty or conquered territories) will do well to encourage that freedom. In conjunction with the freedom to daydream under the influence of dope and movies and the radio, it will help to reconcile his subjects to the servitude which is their fate.”
Apparently, if all the black guys cease “cooperating” (tolerating) black girls, we shall be doing a disloyalty to our race, as eventually, we will cease to produce offspring, meaning, the decline of our genetic heritage and tradition. Their point is, in summary, that we must continue the “race”, which sounds somewhat silly if we entertain the idea that there is (currently), nothing worth saving – assuming, of course, there is, or ever was, something to save. (Alan Watt reminds us that many people will fight and die trying to stop the new world order, never knowing that that which they were trying to preserve, was never there’s to begin with.) If we were honest, we might just concede that what “we” have between “us”, apart from the glass, if very little to cherish. Way we see it, we are freakshows and monstrosities. We are not worth saving; we are not worth anything much; not even the life of a squirrel.
Monte Maddox at least had the integrity to try and expose that failings of logic when it comes to this situation, especially when he highlighted the absurd duplicity, desperation and denial; these people are trying to cover up the cracks, whitely imagining that others cant see them, and yet, they fail to appreciate the importance of reality: if we are not allowed to acknowledge our experience; encouraged to express our hurts, then how are supposed to move forward; there are no bridges to walk over; we have no building blocks, or rudimentary foundation, on which to develop and cultivate; we have nothing on which to stand. If we were honest, we might point out the myriad of reasons why we struggle to relate to each other, and yet, the reason for this itself, is hidden, and revealed in the reluctance to acknowledge the situation. We are not real. We are liars, and we try to deceive ourselves, often even imagining we are more important than we make ourselves out to be. In essence, and in summary, our lives are those of a commitment to “escapism.” We would rather not look at the hurt; we would rather just “runaway” than “stay.”
Page 76, he lists the five types of males that black females look for and submit to:
1) Gangsta – dressed like a thug…has a gun…which he uses to perpetrate harm …he is always busy planning his next scam, robbery…has no time for working a [routine] job or getting an education…he also likes to impregnate black women and leave them to fend for themselves
2) Pretty Boy – a man who gets his hair and nails done more than his woman. Wears cologne, sings like a bird, has a supposedly suave and sophisticated style. Lies lots of sexual activity with lots of different partners
3) Jocks and muscle guys – black ladies cannot keep their hands off the big boys. Even though most of these big boys have more interest in looking in the mirror at themselves. These men always have another woman on standby or just a big collection of porno mags for personal ejaculation experiences.
4) Pimps/macs/players/hustlers – always distinguished by too much gold jewellery and a big pimp hat. Their finest outfits almost always in a bright shade of red. Makes his woman a virtual prostitute, because he is always on the prowl for fresh meat. Women learn that they will be sharing his sexual accoutrements with several other dumb women.
5) Convicts – what is it with black women who maintain relationships with boyfriends, husbands, and lovers in jails…for criminal acts like murder. What is the attractions?…black women love these guys!…any man who has done a crime or serve a jail sentence, is especially valued by these black women. He’s been a favourite of these brainless sisters for most of the 20th century
Exploring “the alternative”, Chapter 9 “White Women” (p 152), he opens by saying “black woman do not like to face the fact that they will always be dogged by the image of a black man with a white woman.” It upsets and insults them, and yet, he looked at this option beucase black women were not putting out – granted or permitting him sexual access, which in turn, is access to esteem, and even dignity (ownership.) Just as Dr kellina Craig Henderson noted, this grey pairing might be viewed as protest: it is statement-making, declaring to black people that rejected, denied, overlooked and insulted him, that he is happy without them. It is a way of shaming them through damaging oneself, and yet, the irony of this strategy is that it undermines the one who pairs with the white female: it is also looked upon as a step down, suggesting that the male could not be “man” enough to “tame” a black woman, and so “settled” for “second-best”, thereby losing-face with other blacks. If he identified with their recognition, he can no longer look to belong to them, or be praised by them. At the same time, however, rather than engage in general group politics, many are opting for this arrangement of white-black because it takes care of their personal needs, by minimising psychic damage and sexual dysfunction.
Both Gurdjieff and Lievegoed note that if sexual eroticism and fantasy phases are not completed, great conflicts can arise in the being of the individual disrupting their psychic development. This being the case, it must be noted that if the females are not submitting to these males, these males, generally, will be justified in finding females who complete them, putting their biological needs before their racialistic impulses. If, however, this means that females are meant to “submit” and cherish” males they are not attracted to, then surely we are compelling them to heed to bondage, in the form of a collective, totalitarian groupthink. We cannot engineer these situations as if they were shotgun weddings and arranged marriages, for if the female is discontent with her partner, this too will lead to sexual dysfunctions, or other maladjustment. We are simply encouraging a strangely cynical form of sympathy which says that if the two do not honestly confront their situation, and face themselves honestly, they will surely perish. Rather than lie, and deny the realities around, and simply get absorbed in contempt for those “sleeping with the enemy”, put this into perspective, and remember, “we stand in our shadows, and then wonder why it is dark.”