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Black Bird Press News & Review: Marvin X (the Human Earthquake) Hits Harlem on Langston Hughes Birthday, Feb 1

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Black Bird Press News & Review: Marvin X (the Human Earthquake) Hits Harlem on Langston Hughes Birthday, Feb 1








Marvin X tour schedule, 2014

February 4

New York University tribute to Jayne Cortez and Amiri Baraka

February 8

Schomburg Library, Harlem tribute to Amiri Baraka

February 17

Tribute to Watts Poets and Amiri Baraka
Eastside Arts Center, Oakland

February 22

Marvin X speaks at Hinton Center, Fresno CA

February 24

Marvin X speaks at Fresno City College

February 28 thru March 2

Marvin X at Black Arts Movement Conference
University of California Merced
Merced, California

April 24,25,26

Marvin X in Philadelphia for Mumia Abu Jamal's 60th Birthday

May

Marvin X in Newark, NJ for Ras Baraka, next Mayor of Newark

May 29

Marvin X 70th birthday celebration and exhibit
Contra Costa College, Richmond CA

 

Press Release: Fresno native, poet-playwright Marvin X will speak at the Hinton Center

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For immediate release
Contact: Pamela Young King,
President, Fresno Chapter, NAACP
559-824-3661

Press Release

The Fresno Chapter of the NAACP is proud to present an afternoon with poet-playwright, activist, educator, free thinker, archivist, healer, Marvin X, a Fresno native who graduated with honors from Edison High School, 1962. Marvin X was hired by the Black Studies Department at Fresno State University, 1969, but was removed on orders of then Governor Ronald Reagan. Since then, Marvin X has lectured at UC Berkeley, UC San Diego, San Francisco State University, University of Nevada, Reno, Mills College, Kings River College and elsewhere.

The author of 30 books, he is one of the most prolific writers in the world. The Last Poets say he writes a book per month. He penned his memoir of Eldridge Cleaver in three weeks. A few of his titles include Love and War, poems, 1995, Somethin' Proper, autobiography, 1998, In the Crazy House Called America, essays, 2002, How to Recover from the Addiction to White Supremacy, 2006, Beyond Religion, toward Spirituality, 2007, My friend the Devil, a memoir of Eldridge Cleaver, 2009.

His projects include Academy of da Corner, 14th and Broadway, downtown Oakland, and the Community Archives Project that organizes archives and educates common people on the importance of preserving their family archives.

Marvin X is co-producer (with Kim McMillan) of the upcoming Black Arts Movement Conference at the University of California, Merced, Feb 28 thru March 2, 2014. He recently spoke at the funeral of his long time friend, poet/activist Amiri Baraka.

On Saturday, February 22, 3pm, Marvin X will speak, read and dialogue with FCC professor emeritus Kehindi Solwazi at the Hinton Center, 2385 S. Fairview Ave. Fresno CA. This is a free event. For more information, please call 559- 263-1367.

Sponsors include NAACP, Salaam Seafoods, Black Chamber of Commerce, Black Bird Press Books,
Fresno Advocate Newspaper, Feed My Sheep Ministries, Community Archives Project, Paradigm Printers, Black Arts Movement Conference, UC Merced.















Black Bird Press News & Review: Please Pray for Poet Jayne Cortez

Marvin X Poems for Amina and Amiri Baraka

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Of Love, Life and Death in da Hood




And Job said it best
naked I came and naked I go
ase
there is only one lesson to learn in this life
Nature Boy told us
to love and be loved in return
all else illusion
money fame sex
momentary pleasures
ephemeral desires
diversions from the real
who can see through all the conundrums
across the precipice to the meta reality
only superman can stand tall
how many can persist from man to superman

J.A. Rogers asked and answered
superman committed suicide
another fell from a horse
who is the real superman?
who has endured death a thousand times
crucified resurrected ascended
who is the black stone the builders rejected
who passed through the door of no return
yet returned to the motherland
no matter centuries later
a son came home
daughter too
ten thousand met them at the airport
twenty thousand at the compound of the high priest
prophesy fulfilled
Oh brother and sister
help us through the weary night

help us beyond poverty disease ignorance
help us transcend tribalism sectarianism dogmatism greedism corruptionism
state terror religious madness beyond all the prophets
Jesus Muhammad Buddha, even Marx and Lenin
help us walk from the dungeon to the upper room of our father's house
Come my daughter, walk with your king to his father's house
he has not defied righteousness
he has not defiled the gods
he has not disgraced the ancestors
he has not lied when the feather went on the scale of Ma-at
he has been a warrior for truth
he told no lies
so walk with your king
loving him unconditionally until the end of all things
that matter
no devotion to the trivial mundane provincial
fly with him into the midnight hour
rejoice
elders shall become ancestors
there is no escape
death is life and life is death
enjoy the holy days
and all days are holy
if we walk with the righteous
shun the scandalous
the rats snakes vermin


the terrible night is over
the dawn is upon us
let us dance sing shout wail.
--Marvin X
12/25/13


HAVE YOU HEARD A WOMAN MOAN

Have you heard
a woman moan
late into the night
cause her man is gone?
Have you heard

a woman wail
just before dawn
cause her man is gone
Have you heard her cry

Oh, Jesus  Jesus Jesus
before noon time
cause her man is gone

"He wears hard gray pants
stripes are really yellow
He wears hard gray pants
stripes are really yellow
but when he starts to love me
he's so fine and mellow."

Have you heard a woman cry
cause her man is gone.
She wanted to slap him
one more time
but her man is gone
wanted to tell him
one more time
what's on her mind
but her man is gone
wanted to dig up his bones
to kiss him one more time
but her man is gone.
--Marvin X
1/27/14
Newark, NJ


THE WEATHERMAN


The ice storm put him in the hospital she said
It stopped for his funeral
sun came out
snow drifts swirled on cremation day
He controls the weather she said
--Marvin X (Baraka)





THE COLDEST WINTER EVER

The coldest winter ever
arctic freeze come south
atlanta 9 degrees january
Newark drifts flow to ground
like silent snow
tears fall
all for AB
old poet left us this winter
we are cold
naked in snow
freezing
hearts still
shock of it all
thought he would live forever
what foolish things confound minds
childish improprieties
no one has mastered death
come back to tell us all
tell us all
each time is something new
to understand to wonder why
how long shall we grieve this time
there is no closure ever
time is the master of life and death
where is my friend
are snow flakes his ashes drifting down
from some mystical heaven
letting us know he is still here
will be here forever
winter spring summer fall
snow flakes are all the words he left us
they shall not disappear
words beyond time
beyond seasons
beyond love and hate
they exist for the just and unjust.
unavoidable truths we shall discuss  debate
ponder marvel at the genius of this mind
who walked among us and departed
in the coldest winter ever.
--Marvin X
1/25/14
Newark, NJ


Whatchasay when ya can't say nothin'

How ya feel when ya brother go through door of no return
when yo uncle go who gave ya manhood trainin' wit da Dutchman
mythology of A Black Mass
who climbed up da hill in Sisyphus Syndrome
up and down
who wrote the story of tribe of Shabazz
who lived the terror in the Newark Rebellion
wife and children  in the closet
National Guard in da house
wife terrified
you bastards
beat my husband bloody
I shall not be moved!
Sonia said resist resist resist!
And we shall
take my husband from me
we shall not be moved
kill my lesbian daughter and lover
I shall not be moved
Shani told her mama Marvin X the only man I like
Never seen a man cook breakfast told me
Told AB and Amina I want to marry Shani
Amiri said Marvin, you get drunk and say the damnest things
Amina said Take her! Take her!
we shall not be moved
Ahi shot in the head 357 Magnum
He lived to tell about it
Tell me about the power of prayer
we shall not be moved
we partied hard
808 S. Tenth Street

Marvin, go to the store
get me some Jack Daniels and Newports!
Sonia, I don't need to hold hands
forget that shit
Marvin, go to the store
get me some Jack Daniels and Newports!
Yeah, get Daemon something too
get yo friend something
he's up in his room writing
go on up there
Get him some Miller Lite
Yeah, Daemon up there
writing while the house is on fire
Dat's him
you know him as well as I do
what was that girl he was messing wit
at the Black House 1967
what was her name
Marvin, you was there, what was her name?
That damn Daemon
go to the store Marvin
Get my boyfriend Jack
I need Jack right now!
I shall not be moved

My brother gone
uncle is gone
daddy gone
buddy gone
best friend gone
departed the Miller Lite world of make believe
illusion
of the worst kind
dreams and dreamers

MLK, Jr knocked on our door
what do you do when MLK, Jr. knocks
let him in or what?
Can you imagine?
What drama
what tragi-comedy
what love
what lessons of love
sweetness of love
bitterness of love
no matter what
I'm a Mafia woman, Marvin
we don't leave our men
My daddy was in the Mafia Marvin
My grandfather
we don't leave our men
no matter what
Howard Street woman
we know Nathan Heard
Ain't no shame in my game
I was always black
didn't need Black Arts
when dat nigguh came home to Newark
I was black
doing a black thang
me and my brother
when I met Amiri
I was black
better ax somebody
Didn't need no Black Arts to make me Black!
Howard Street made me Black!
His mama didn't like me cause I was black
my kids was black
yeah, my little picka ninny kids
black
Help me, Marvin
hold my hand
come make me laugh
like we used to
laugh all night Marvin
you made us laugh all night Marvin
no matter the pain
you made us laugh all night
Jack Daniels laugh
Miller Lite laugh
Hennessy/Bailey's laugh
let the elephant out laugh
Make us laugh Marvin
the African say he who laughs last
laughs the longest
C'mon Marvin
hold my hand
squeeze my hand
I want to laugh.
To keep from cryin.
--Marvin X

Afghanistan's Karzai in talks with Taliban, to hell with US!

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Afghanistan's Karzai in secret talks with Taliban

Afghan President Hamid Karzai speaks during a press conference at the presidential palace in Kabul, Afghanistan, Saturday, Jan. 25, 2014. Karzai said he will not sign a security pact with the United States unless Washington and Pakistan launch a peace process with Taliban insurgents. (AP Photo/Massoud Hossaini).View gallery
  • .By Hamid Shalizi
KABUL (Reuters) - Afghan President Hamid Karzai has been holding secret talks with Taliban officials in the hope of persuading them to make peace with his government, his spokesman told Reuters on Tuesday, confirming a New York Times report.
"I can confirm that ... Taliban are willing more than ever to join the peace process," Aimal Faizi said. "Contacts have been made and we are also in touch with them."
A member of Afghanistan's High Peace Council also confirmed that talks had taken place, but was measured in his assessment of their success.
"Talks took place in Dubai three weeks ago between government officials and Taliban who flew from Doha, but we are still waiting to see the result," he told Reuters.
Western and Afghan officials speaking to the Times also said the talks had borne little fruit so far, although they may help explain Karzai's mounting public hostility to Washington.
The relationship has come under increasing pressure since November, when he announced his intention to avoid signing a bilateral security deal with the United States until after a presidential election on April 5.
His decision to drop a deal that had taken about a year to hammer out shocked Western diplomats. The uncertainty about Afghanistan's fate after U.S. troops pull out has also weighed on the economy.
Faizi did not directly link Karzai's surprise move to the start of talks with the Taliban, but said relations had improved since then.
Relations with the United States have been on a downward spiral, however, and Karzai's refusal to sign is sapping already scant support for the war in Washington, which has halved aid for civilian assistance in the fiscal year 2014.
President Barack Obama, frustrated by Karzai's refusal to sign the accord, was due to meet top commanders at the White House on Tuesday to discuss the future of the U.S. mission in Afghanistan.
Washington has signaled it could pull all troops out after 2014 unless a deal is signed soon. This would leave Afghanistan's fledgling security forces to fight the Taliban insurgency alone, without U.S. financial and military support.
The Taliban have vowed to derail the election, and have stepped up attacks in Kabul despite the peace talks.
January's tally of attacks was the highest since 2008, according to security officials, and the trend has continued into February, with two bombs going off in Kabul on Monday.

Marvin X: The Human Earthquake rocks NYU tribute to poets Jayne Cortez and Amiri Baraka

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 New Yorkers turned out tonight at the NYU tribute to ancestor poets Jayne Cortez and Amiri Baraka. A second room was opened after the first filled to capacity to hear poetic tributes to fire spitter Jayne Cortez and the legendary chief architect of the Black Arts Movement, Amiri Baraka, aka LeRoi Jones. They were praised as poets and revolutionary activists.

Askia Toure

Poets who read included Sandra Maria Esteves, Askia Toure, Felipe Luciano, Haki R. Madhubuti, Arthur Pfister, Quincy Troupe, Ted Wilson, Ras Baraka, Linton Kwesi Johnson (all the way from London) and Marvin X. Marvin X, accompanied by bassist Henry Grimes, read poems praising both Amiri and Amina Baraka. The audience was shocked to hear his rendition of Mrs. Baraka's speech rhythms and acid truths. Many in the audience were shocked simply because they had  read the poet's works over the decades but never heard him in a live reading. Felipe Luciano was amazed to hear him accompanied by bassist Henry Grimes who performed with Amiri Baraka since the 60s.


Marvin X and bassist Henry Grimes
photo Joyce Jones


Amiri Baraka and Henry Grimes



 Front row seated: Quincy Troupe, Ted Wilson, Rashidah Ismaili, Sandra Esteves
Standing: Arthur Pfister, Haki Madhubuti, Askia Toure, Marvin X, Henry Grimes
photo Joyce Jones

Askia Toure and Marvin X
photo Joyce Jon




Poet/educator/city councilman Ras Baraka, next Mayor of Newark, NJ

Ras Baraka rocked the house reading a poem by his mother and one of his own. Other outstanding poets included Felipe Luciano who claimed Amiri Baraka as his father, as did Arthur Pfister and Marvin X. The audience praised him for the eulogy he delivered at his father's last rites.

Third World Press publisher Haki Madhubuti called for writers to submit material for his anthology dedicated to Amiri Baraka, poetry, prose, drama, fiction and non-fiction is acceptable.

The tribute was sponsored by the Institute of African American Affairs. Originally organized by Amiri Baraka, poet/author Rashidah Ismaili completed the project.

This Saturday, February 8, 7:30, Harlem's Schomburg Library will host a tribute to Amiri Baraka, moderated by producer Woody King and organizer Ted Wilson. The event is a benefit for the Baraka family. Marvin X will perform, again accompanied by bassist Henry Grimes who was outstanding at NYU.


Marvin X returns to the west coast next week to finish organizing the Black Arts Movement Conference at the University of California, Merced, Feb. 28 thru March 2. Participants include Askia Toure, Ras Baraka, Pam Africa, Ishmael Reed, Al Young, Dr. Nathan Hare, Sonia Sanchez, Umar bin Hasan and Abiodun of the Last Poets, Judy Juanita, Belva Davis, James Smethurst, et al.
Co-producer is Kim McMillan.

Poor offenders hounded over debts by private probation companies

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Probation companies hound poor offenders over debts

by   February 5, 2014 12:15AM ET
Human Rights Watch says private contractors levy fees, threaten arrest for non-payment
Topics:
 
Human Rights
 
Prison
 
Poverty
prison
Private probation companies charge fees that can accumulate when poor offenders are unable to pay, meaning that the poorest offenders convicted of misdemeanors end up paying greater fines than those with some resources.
Andrew Lichtenstein for Al Jazeera America
Firms contracted by U.S. courts to handle probation for misdemeanors are saddling the poor with high fees and hounding them like debt collectors, even arresting them or threatening to until they pay, according to a damning report released Wednesday.
While private companies save the courts money by charging taxpayers nothing and have been used for decades, they can make it harder for poor offenders to get back on their feet, according to the Human Rights Watch (HRW) study. In one case, a man resorted to selling his own blood to pay off charges relating to a fine for stealing a solitary can of beer, according to the report.
The study found that many courts leave the assessment of whether an offender is able to pay up to the private probation company, some of which leverage the threat of jail time to extract fees.
This is despite a 1983 U.S. Supreme Court ruling which stated that offenders on probation cannot be jailed for failing to pay a criminal fine if they cannot afford to do so.
“Probation companies have a financial stake in every single one of the cases they supervise,” said Chris Albin-Lackey, senior researcher on business and human rights at HRW. “Their employees are the last people who should be entrusted with determining whether an offender can afford to pay company fees.”
Courts hire for-profit companies to supervise probation for low-level offenders because they do it at no cost to U.S. taxpayers. Rather than charge the courts, the probation companies make their money by asking the court to approve certain fees to be collected directly from the offenders, as a condition of probation.
Criminal courts are often under financial pressure to fund all their own operations with fees and fines from offenders.
Studying for-profit probation companies that work with more than 1,000 courts in Georgia, Mississippi, and Alabama – which together sentence several hundred thousand misdemeanor offenders to probation each year – the rights group observed a discriminatory trend that disproportionately impacts poorer offenders.
“Many of the people supervised by these companies wouldn’t be on probation to begin with if they had more money,” Albin-Lackey said.
“Often, the poorer people are, the more they ultimately pay in company fees and the more likely it is that they will wind up behind bars.”
The companies do not disclose the amount they collect in fees, but HRW estimates that in Georgia alone, the industry collects at least $40 million each year.
And the offender-funded profit model is often disproportionately burdensome to the poorest probates, who often resort to crime in the first place due to dire financial straits.
As with any condition of probation, a violation can also land the offender in jail. 
“Right now, I’m struggling. That little money I got, before I get it it’s gone,” one probationer with Sentinel Offender Services in Georgia told HRW.
Sentinel Offender Services is described in the HRW report as one of the “major players” in the private probation industry. 
The report also mentions that a number of former probationers have accused Sentinel, which has its headquarters in California and operates extensively in Georgia, of refusing to accommodate their inability to pay hundreds and in some cases thousands of dollars in company fees. 
In fact, the report states, “probationers allege that company employees instead squeezed them as hard as they could for as much as they could get before turning to the courts to secure their arrest when they stopped paying.”
For its part, Sentinel spokeswoman Ann Marie Dryden told Al Jazeera in a statement that “some of the circumstances highlighted (in the HRW report) focused solely on the financial aspect of probation and failed to recognize other non-financial conditions that were present,” without elaborating further.
Sentinel went on to say that it was committed to looking at ways to “professionalize the industry, create accountability, and focus on best practices promoting success of the offender and an overall reduction in recidivism.”
“We believe many of the recommended changes outlined in this report would be beneficial to the industry and supported by Sentinel,” the statement read.
A Harpersville, Alabama judge accused the municipal court system and the private probation company operating as its partner of running a “judicially sanctioned extortion racket,” HRW reported.
“They are misusing the court system to collect their fee. They are using us as judges. I think they are after a fee and that’s it,” Justice Court judge James Straight, of Cleveland Mississippi, told HRW.
One particularly egregious case cited in the HRW report involved a man who pled guilty to shoplifting a $2 can of beer and was fined $200 – initially. Fees and failures to make payments spiked the probation company’s charge to more than $1,000 over time. The man was destitute, and selling his own blood plasma twice a week to get by, according to the report.
A private probation officer in Georgia told HRW that she routinely had offenders arrested for failing to pay their fines so that she could extract money from their families.
“Everyone wants their fees waived but that’s what pays my bills. That’s what puts food on the table. That’s what keeps my light on,” she said.
Lisa Hancock of AD Probation Services told HRW that responsibility for payment of the criminal fine and all the extra fees added by her company falls squarely on the shoulders of the offender.
“It’s not our fault they’re indigent and owe hundreds of dollars due to court and probation fees. It’s not the court’s fault … It is the offender’s fault. I don’t care whether they’re rich or whether they’re poor, they have the right to decide whether to commit that crime or not,” she said.
AD Probation Services, which operates in Georgia, referred Al Jazeera’s request for further comment to a spokeswoman with the Private Probation Association of Georgia, who could not immediately be reached.
HRW’s Albin-Lackey told Al Jazeera that new probationers were instructed by several of these companies not to seek assistance from the courts themselves – they would not be able to help with probation-related questions.
When asked why the public were not more aware of the private probation industry, Albin-Lackey said it reflected “the fact that all this stuff takes place in the bottom rungs of the criminal justice system."
"There’s not a lot of public awareness about what goes on in that level of the system in general," he said.

Nigguh family mess: Dr. King's children fight over his archives

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You can't bury the N word when you still acting like nigguhs!--Dr. Cornel West

Dr. Bernice King’s Bombshell Charge: Brothers Want to Sell MLK’s Nobel Peace Prize

berniceking





Luther King Jr.’s sons now calling on their sister, Dr. Bernice King to hand over her father’s Nobel Peace Prize, as well as other prized possessions. In an open letter, Dr. Bernice King responded to her brother’s legal demand.
In the letter, Dr. Bernice King writes, “my brothers, Dexter Scott King andMartin Luther King, III, notified me that they want to sell to a private buyer our father’s most prized possessions, his Nobel Peace Prize Medal and his personal Bible which was used by President Barak Obama as he was sworn in for his second term in office and subsequently signed by him.”
Dr. Bernice King expressed her belief that her father’s belongings are too important to history to be sold to the highest bidder.
“I am absolutely opposed to the selling of these extremely sacred items and I expressed my opposition to my brothers,” she writes.
She then goes on to allege that her refusal to turn over these items is what led to the legal battle between she and her brothers.
“After I refused to immediately transfer these items to another location at their request, consequently on January 31 my brothers through The Estate of Martin L. King, Jr., Inc filed a lawsuit {Civil Action No. 2014cv241929} to force me to turn these items over for the express purpose of selling them. In my opinion, there is no justification for selling either of these sacred items.”
Dr. Bernice King admits that this public spectacle is “embarrassing,” adding that their father “must be turning over in his grave.”
The Georgia based minister also points to scripture to highlight why the “thought of profiting from the sale of the Peace Prize Medal is …..outright morally reprehensible.”


NPR on Amiri Baraka

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Author Amiri Baraka sparked a lot of controversy with his writings — and those controversies were reignited with his recent passing. Host Michel Martin speaks with author and professor Mark Anthony Neal about Baraka's divisive career, and where he belongs in the larger context of American literature.
Copyright © 2014 NPR. For personal, noncommercial use only. See Terms of Use. For other uses, prior permission required.
MICHEL MARTIN, HOST:
Switching gears now. The funeral for controversial poet and playwright, Amiri Baraka, formally known as LeRoi Jones, is this weekend. His recent death inspired many tributes but also revived a fairly intense debate about his writing and his legacy, including the charge that his work was marred by anti-Semitism, racism and misogyny. If you are not familiar with the work, we have a short clip for you where that mix of lyricism and venom was on display. This is his poem "Why is We Americans?". And this is a clip from a 2002 performance of the piece for Def Poetry Jam.
(SOUNDBITE OF DEF POETRY JAM)
AMIRI BARAKA: We is also at the end of our silence and sit down. We is at the end of being under your ignorant smell, your intentional hell. Either give us our lives or plan to forfeit your own.
(APPLAUSE)
MARTIN: We wanted to take a closer look at Baraka's place in American literature and culture, so we've called upon Mark Anthony Neal. He is a professor of African and African American studies at Duke University. We often turn to him to talk about cultural issues. Thanks so much for joining us once again.
MARK ANTHONY NEAL: How are you doing today, Michel?
MARTIN: Well, better now. So before we get into his life and works, why don't you tell us your first experience reading Baraka.
NEAL: Reading a preface to a 20 volume suicide note in an English composition class 30 years ago, and not seeing many other examples of African-American writers in one of these huge kind of literature collections of the time. You know, there was no African-American - no anthology of African-American literature at that point in time. And instinctively knowing he obviously must've been a black writer 'cause his name was LeRoi Jones. And that took me to the - the E8 185 section of the library, and pulling his books off the shelf, finding out who LeRoi Jones was initially. And then, of course, then being introduced to Amiri Baraka.
MARTIN: To what do you attribute his appeal? Is it about the literary works, or is it his politics, which are very appealing to some people for their very uncompromising, you know, defiance?
NEAL: I think it's both-and. And let's start with the work. I mean, this is someone who performed at a high level in terms of, you know, poetry, fiction, drama, essays. You know, his book "Blues People," there's not a person, you know, at least of my generation, that has written about music that won't say that they got serious about doing - writing about music because they read Baraka's "Blues People" - and so his ability to be successful across these multiple literary and expressive platforms.
But the other piece about Baraka, you know, that was important is that he built institutions. And particularly for the hip-hop generation, which has really all - been all about doing things for themselves, to see the examples of the black arts repertory theater, to see the examples of the Spirit House Movers and Players in Newark. He built institutions. He sustained institutions. And much like hip-hop, he remixed who he was, you know, throughout the course of a 60-year public life.
MARTIN: And part of remixing who he was, though, was leaving his first family. He was married to a white Jewish woman who was very supportive of his career. Her name is Hettie Jones. And she, actually, I think is still, you know, teaching and writing along with their two daughters. And it's reported now that this was for political reasons 'cause he found that marriage incompatible with his subsequent embrace of politics and his subsequent embrace - I understand that, you know, at one point he used to fully embrace black nationalism after Malcolm X was assassinated. I think he was a convert to Islam for a while. And so, you know, where does that fit into his legacy? How should we feel about that?
NEAL: I mean, let's be honest - I mean, there's a way in which because he is this very public and, quote-unquote, controversial figure, that we pay a lot of attention to what just might have been a bad marriage and might not have had anything to do with the politics. We know the public narrative is about, you know, he had kind of a psychic reaction to the assassination of Malcolm X and decided to give up on his previous life.
You know, he - Hettie Cohen, who she was, you know, when they got married - and, of course, they had a very productive working relationship. They had two daughters - Lisa and Kellie. And so many years later, you know, there's kind of an irony that, you know, it's not like there's not a relationship still there. Kellie Jones, who was an art historian at Columbia University, just published a book about a year ago called "EyeMinded." And her father, Amiri Baraka, contributed to that volume, you know, as did her mother Hettie Jones and her husband Guthrie Ramsey and her sister Lisa Jones. You know...
MARTIN: Interesting point. So you're saying that, you know what, a lot of marriages in this country dissolve for all kinds of reasons, and...
NEAL: Exactly.
MARTIN: ...We don't necessarily impute. Well, let me speak - let me speak to you, though, because we have so many things to cover. This is such a long career and so many issues that, you know, I apologize for that. But there's this one incident - I think that this might be all some people know about Baraka - and that was, he was the first and last poet laureate of New Jersey. And that position was dissolved after his poem "Somebody Blew up America," which, among other things, implied that there was Israeli involvement in the September 11 attacks. I'll just play a short clip.
(SOUNDBITE OF POEM READING)
BARAKA: Who knew the World Trade Center was going to get bombed? Who told 4,000 Israeli workers at the Twin Towers to stay home that day? Why did Sharon stay away? Who? Who? Who? Who? Who? Who?
MARTIN: You know, he was - to the end of his days, he was unapologetic about that. Although it's interesting that earlier in his career, he did write a piece called "Confessions of a Former Anti-Semite" where he renounced his own - what he acknowledges was kind of an anti-Semitic strain in his earlier works. But he never walked away from this. And I just am interested in your perception of this, your reaction to this.
NEAL: You know, Baraka never stopped being a provocateur. And he is, in fact, just asking questions. You know, there were wrappers at the time, you know, that raised those same kind of questions about what happened. And...
MARTIN: Yeah, but the 4,000 Israeli workers being told to stay away. I mean, I think that most people would say that that's manifestly ridiculous and that many, many Jewish people died and - on this - they died. They did. That's a fact. So - so...
NEAL: Does that mean he made a - had a moment of questionable expression, or does that mean that he's an anti-Semite? Of course, you know, there's a whole history of Baraka writings that have come up around this question of anti-Semitism. When you look at Baraka's work in the 1960s, for instance, you know, his views and his critiques of Jewish-Americans fall pretty much in line with what we were seeing in the black left at the time. You're hearing the same critiques from Malcolm X, El-Hajj Malik, El-Shabazz. You're hearing these critiques from the Nation of Islam. There's always been some questions even around issues of homophobia and misogyny in his work that really are the product of who we were as a country in that period of time.
We're really attempting to apply, what I think, is 21st-century, post-racial, you know, political correctness on the world that, you know, folks had to live and survive 50 years ago. And that doesn't excuse him for these kind of critiques. But again, he is, in that particular poem, "Somebody Blew Up America," you know, raising questions about what exactly happened on 9/11. I think the reality is that if that line had not been in the piece, he still would've faced the same kind of criticism because he was raising these questions in general whether or not it was taken - it took on a kind of feeling of anti-Semitism or not.
MARTIN: Tell us about in the - we have about a little under two minutes left. So I would like to hear as much as you can tell us in that time about what you think his legacy will be. Are people still, you know, reading him? Are there other artists working today who you think have inherited his mantle of, you know, both provocateur and high literary merit?
NEAL: There's a scholar by the name of Howard Ramsey (ph) that just published a piece about the hundred obituaries and tributes to Amiri Baraka that have shown up on the web in the last week or so. You know, Baraka himself talked, in talking about Miles Davis, said, you know, he can't imagine there wasn't an artist in America that had not created something while listening, you know, to Miles Davis. I don't think there are any rappers, fiction writers, poets, dramatists, scholars, you know - there's so many who will claim that, you know, they do what they do because at some point they read or listened to Baraka. I think in many ways, his legacy - and he really is a direct link between that black arts generation and the hip-hop generation, particularly for some of the older folks within the hip-hop generation.
I mean, this is someone who recorded, you know, with The Roots as recently as a decade ago. So I think that legacy will only continue. And because there's been so much of a focus on his career, you know, hopefully younger folks will go back and actually look at the work, which, again, is pretty astounding, right. This is the man, you know, for all his critiques of being somehow outside of the pocket of American society, he in fact won two American Book Awards.
MARTIN: And an Obie for one of his most famous works...
NEAL: Right.
MARTIN: ..."The Dutchman."
NEAL: "Dutchmen," right.
MARTIN: Yeah. That was Professor Mark Anthony Neal. He's a professor of African and African American Studies at Duke University. And he was kind enough to join us from a studio there. Professor Neal, thank you so much for speaking with us.

Temple U. Professor Dr. Tony Montiero Cries Foul at White Supremacy Administration Behavior

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If you on your job, you won't have a job!--60s slogan

No contract renewal has Temple prof crying foul

    A Temple University African-American Studies professor is alleging that an administrative decision made in early January to not renew his contract for the 2014-15 academic year was an act of retaliation for a protest he led in the spring of 2013.

    Anthony Monteiro, Ph.D., an associate Professor and W.E.B. Dubois scholar, said he received a letter in early January from Temple’s Dean of College of Liberal Arts, Teresa Soufas, Ph.D., stating that effective June 2014, his professorship would be ending.
Anthony Monteiro, Ph.D, speaks at a Nov. 8 community Town Hall meeting that was held to address his removal from chairing doctoral dissertation committees. — Photo by Samaria BaileyAnthony Monteiro, Ph.D, speaks at a Nov. 8 community Town Hall meeting that was held to address his removal from chairing doctoral dissertation committees. — Photo by Samaria Bailey








“This is a retaliatory act and firing for the [protest] we held to get Dr. Molefi Kete Asante as the chair of the [African-American Studies] department over her objections,” Monteiro said. “It’s nothing except her anger.”
The protest that Monteiro refers to is one he helped lead — with the participation of students and the community — against Soufas’ selection for chair of the African-American Studies department. Monteiro and other organizers lobbied to have Molefi Kete Asante, Ph.D., appointed to the position, and won. That was in the spring of 2013.
Later that year, in November, Soufas removed Monteiro from chairing doctoral dissertation committees. Monteiro said that was an act of retaliation as well because there were no bylaws that prohibited non-tenure and non-tenure track professors from chairing dissertation committees.
In that situation, Temple’s Associate Vice President for Executive Communications, Ray Betzner, said Soufas’ removal of Monteiro and other non-tenured and non-tenured track professors from chairing dissertation committees was not necessarily a rule or law, but enforcement of a university “administrative practice.”
When he received the January letter that said his contract would not be renewed, Monteiro said he sought a reason why. He said Soufas did not tell him why she decided to terminate the contract. Instead, she referred him to the chair of the African-American Studies department, Dr. Asante.
In response to the claims of retaliation, Soufas stated:
“All decisions about the renewal of contracts of non-tenure-track faculty members are made jointly by department chairs and the dean’s office. Often when departments revise their curricula, it is necessary to change faculty resources in the non-tenure-track ranks to match the new course directions. Dr. Asante, the chairman of African-American Studies, is making some exciting curriculum changes in the department and wanted different fields of study to be covered by instructors.”
When contacted by the Tribune, Asante explained that Soufas “consulted” with him, informing him of her decision; and that was the limit of his involvement.
“The dean writes the letter when she wants to write a letter about anybody in the department,” Asante said. “Did she consult with me to tell me what she was going to do? Yes, she did. I didn’t provide any guidance at all. My position is he has a year to year contract and it’s up to the dean.”
Asante noted that a new addition to the curricula he has been considering for the African-American Studies department is “contemporary African-American culture,” but that he could not make a connection between Monteiro’s contract termination and such.
“I can’t make that connection,” Asante said, continuing that he was “not worried about” Monteiro’s contract not being renewed because it is year to year and that “there are scores of African-American people who could help us build this program. The thing you can’t worry about … if somebody signs a [year-to-year] contract and then get upset when someone says your year is up,” Asante said.
Others in the Temple community said there would be a void if Monteiro did not return for the next school semester.
“He is definitely somebody we need,” said Melanie McCoy, a senior African-American Studies major. “He has a very strong relationship with the community and students have genuine love for him. We all need different points of view and his is one we might lose. He is a piece to the puzzle.”

Ishmael Reed on Henry Louis Gates

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How Henry Louis Gates Got Ordained as the Nation's "Leading Black Intellectual"

Post-Race Scholar Yells Racism

by ISHMAEL REED
Now that Henry Louis Gates’ Jr. has gotten a tiny taste of what “the underclass” undergo each day, do you think that he will go easier on them? Lighten up on the tough love lectures? Even during his encounter with the police, he was given some slack. If a black man in an inner city neighborhood had hesitated to identify himself, or given the police some lip, the police would have called SWAT. When Oscar Grant, an apprentice butcher, talked back to a BART policeman in Oakland, he was shot!
Given the position that Gates has pronounced since the late eighties, if I had been the arresting officer and post-race spokesperson Gates accused me of racism, I would have given him a sample of his own medicine. I would have replied that “race is a social construct”–the line that he and his friends have been pushing over the last couple of decades.
After this experience, will Gates stop attributing the problems of those inner city dwellers to the behavior of “thirty five-year-old grandmothers living in the projects?” (Gates says that when he became a tough lover he was following the example of his mentor Nobel Laureate Wole Soyinka as though his and Soyinka’s situations were the same. As a result of Soyinka’s criticisms of a Nigerian dictator, he was jailed and his life constantly threatened.)
Prior to the late eighties, Gates’ tough love exhortations were aimed at racism in the halls of academe, but then he signed on to downtown feminist reasoning that racism was a black male problem. Karen Durbin, who hired him to write for The Village Voice, takes credit for inventing him as a “public intellectual.” He was then assigned by Rebecca Penny Sinkler, former editor of The New York Times Book Review, to do a snuff job on black male writers. In an extraordinary review, he seemed to conclude that black women writers were good, not because of their merit, but because black male writers were bad. This was a response to an article by Mel Watkins, a former book review editor, who on his way out warned of a growing trend that was exciting the publisher’s cash registers. Books that I would describe as high Harlequin romances, melodramas in which saintly women were besieged by cruel black male oppressors, the kind of image of the brothers promoted by confederate novelists Thomas Nelson Page and Thomas Dixon.
Gates dismissed a number of black writers as misogynists, including me, whom he smeared throughout the United States and Europe, but when Bill Clinton was caught exploiting a young woman, sexually, he told the Times that he would “go to the wall for this president.” Feminists like Gloria Steinem defended the president as well, even though for years they’d been writing about women as victims of male chauvinists with power, the kind of guys who used to bankroll Ms. magazine.
Not to say that portraits of black men should be uniformly positive–I’ve certainly introduced some creeps in my own work–but most of the white screenwriters, directors and producers who film this material–and the professors and critics who promote it– are silent about the abuses against women belonging to their own ethnic groups. Moreover, Alice Walker, Tina Turner and bell hooks have complained that in the hands of white script writers, directors and producers, the black males become more sinister straw men than they appear in the original texts.
There are big bucks to be made in promoting this culture. Two studios are currently fighting over the rights to a movie called “Push” about a black father who impregnates his illiterate Harlem daughter. A representative of one, according to the Times, said that the movie would provide both with “a gold mine of opportunity.”
As an example of the double standard by which blacks and whites are treated in American society, at about the same time that the Gate’s article on black misogyny was printed, there appeared a piece about Jewish American writers. Very few women were mentioned.
Gates was also under pressure for making himself the head black feminist in the words of feminist Michele Wallace as a result of his profiting from black feminist studies sales because, as she put it in the Voice, he had unresolved issues with his late mother, who was, according to Gates, a black nationalist. The black feminists wanted in. As a result, Gates invited them to join his Norton anthology project. The result was the Norton Anthology of African American Literature. One of the editors was the late feminist scholar Dr. Barbara Christian. She complained to me almost to the day that she died that she and the late Nellie Y. McKay, another editor, did all of the work while Gates took the credit. This seems to be Gates’ pattern. Getting others to do his work. Mother Jones magazine accused him of exploiting those writers who helped to assemble his Encarta Africana, of running an academic sweat shop and even avoiding affirmative action goals by not hiring blacks. Julian Brookes of Mother Jones wrote:
“Henry Louis Gates Jr. has never been shy about speaking up for affirmative action. Indeed, the prominent Harvard professor insists that he wouldn’t be where he is today without it. Odd, then, that when it came to assembling a staff to compile an encyclopedia of black history, Gates hired a group that was almost exclusively white. Of the up to 40 full-time writers and editors who worked to produce Encarta Africana only three were black. What’s more, Gates and co-editor K. Anthony Appiah rejected several requests from white staffers to hire more black writers. Mother Jones turned to Gates for an explanation of this apparent inconsistency.
“Did the staff members who expressed concern that the Africana team was too white have a point?”
Gates responded:
“It’s a disgusting notion that white people can’t write on black history–some of the best scholars of Africa are white. People should feel free to criticize the quality of the encyclopedia, but I will not yield one millimeter[to people who criticize the makeup of the staff]. It’s wrongheaded. Would I have liked there to be more African Americans in the pool? Sure. But we did the best we could given the time limits and budget.”
While his alliance with feminists gave Gates’ career a powerful boost, it was his Op ed for the Times blaming continued anti-Semitism on African Americans that brought the public intellectual uptown. It was then that Gates was ordained as the pre-eminent African American scholar when, if one polled African-American scholars throughout the nation, Gates would not have ranked among the top twenty five. It would have to be done by secret ballot given the power that Gates’ sponsors have given him to make or break academic careers. As Quincy Troupe, editor of Black Renaissance Noire would say, Gates is among those leaders who were “given to us,” not only by the white mainstream but also by white progressives. Amy Goodman carries on about Gates and Cornel West like the old Bobby Soxers used to swoon over Sinatra. Last week Rachel Maddow called Gates “the nation’s leading black intellectual.” Who pray tell is the nation’s leading white intellectual, Rachel? How come we can only have one? Some would argue that Gates hasn’t written a first rate scholarly work since 1989.
CNN gave Gates’ accusation against blacks as anti-Semites a worldwide audience and so when I traveled to Israel for the first time in the year, 2000, Israeli intellectuals asked me why American blacks hated Jews so. In print, I challenged Gate’s libeling of blacks as a group in my book, Another Day at the Front, because at the time of his Op-ed, the Anti-Defamation League issued a report that showed the decline of anti-Semitism among black Americans. I cited this report to Gates. He said that the Times promised that there would be a follow up Op-ed about racism among American Jews. It never appeared. Barry Glassner was correct when he wrote in his “The Culture of Fear” that the whole Gates-generated black Jewish feud was hyped.
Under Tina Brown’s editorship at The New Yorker, Gates was hired to do hatchet jobs on Minister Louis Farrakhan and the late playwright August Wilson.
The piece on Wilson appeared after a debate between Robert Brustein and Wilson about Wilson’s proposal for a black nationalist theater. Gates took Brustein’s side of the argument. Shortly afterward, Brustein and Gates were awarded a million dollar grant from the Ford Foundation for the purpose of holding theatrical Talented Tenth dinner parties at Harvard at a time when regional black theater was heading toward extinction. Tina Brown, a one-time Gates sponsor, is a post-racer like Gates. Like Andrew Sullivan, a Charles Murray supporter, she gets away with the most fatuous comments as a result of Americans being enthralled by a London accent. On the Bill Maher show, she said that issues of race were passé because the country has elected a black president. This woman lives in a city from which blacks and Latinos have been ethnically cleansed as a result the policies of Mayor Giuliani, a man who gets his talking points from The Manhattan Institute. Thousands of black and Hispanic New Yorkers have been stopped and frisked without a peep from Gates and his Harvard circle of post-racers such as Orlando Patterson.
Even the Bush administration admitted to the existence of racial profiling, yet Gates says that only after his arrest did he understand the extent of racial profiling, a problem for over two hundred years. Why wasn’t “the nation’s leading black intellectual” aware of the problem? His exact words following his arrest were “What it made me realize was how vulnerable all black men are, how vulnerable are all poor people to capricious forces like a rogue policemen.” Amazing! Shouldn’t “the nation’s leading black intellectual” be aware of writer Charles Chesnutt who wrote about racial profiling in 1905!
The Village Voice recently exposed the brutality meted out to black and Hispanic prisoners at New York’s Riker’s Island and medical experiments that have damaged black children living in the city. Yet Maureen Dowd agrees with Tina Brown, her fellow New Yorker, that because the president and his attorney general are black–in terms of racism–it’s mission accomplished. Makes you understand how the German citizens of Munich could go about their business while people were being gassed a few miles away. You can almost forgive Marie Antoinette. She was a young woman in her thirties with not a single face lift operation.
What is it with this post-race Harvard elite? I got to see Dick Gregory and Mort Sahl perform in San Francisco the other night, the last of the great sixties comedians. During his routine, Gregory said that he’s sending his grand kids to black historical colleges because even though he lives near Harvard and can afford to send them there, he wouldn’t “send his dog to Harvard.” Maybe he is on to something.
When Queer Power became the vogue, Gates latched on to that movement, too. In an introduction to an anthology of Gay writings, Gates argued that Gays face more discrimination than blacks, which is disputed even by Charles Blow, Times statistician, who like Harvard’s Patterson and Gates, makes tough love to blacks exclusively. Recently, he reported that the typical target of a hate crime is black, but failed to identify the typical perpetrator of a hate crime as a young white male.
Moreover, what’s the percentage of Gays on death row? The percentage of blacks? Which group is more likely to be redlined by banks, a practice that has cost blacks billions of dollars in equity? Would Cambridge police have given two white Gays the problems that they gave Gates? Why no discussion of charges of Gay racism made by Marlon Riggs, Barbara Smith and Audre Lorde? How many unarmed white Gays have been murdered by the police? How many blacks? Undoubtedly, there are pockets of homophobia among blacks but not as much as that among other ethnic communities that I could cite. The best thing for blacks would be for Gays to get married and blacks should help in this effort, otherwise all of the oxygen on the left will continue to be soaked up by this issue.
For white Gays and Lesbians to compare their struggle to that of the Civil Rights movement is like Gates comparing his situation with that of Wole Soyinka’s. Moreover, Barbara Smith says that when she tried to join the Gay Millennial March on Washington, the leaders told her to get lost. They said they were intent upon convincing white Heterosexual America that “We’re just like you.”
Will the pre-late-80s Gates be resurrected as a result of what MSNBC and CNN commentator Touré calls Gates’ wake up call? (This is the same Toure, a brilliant fiction writer, who just about wrote a post-race manifesto for The New York Times Book Review, during which he dismissed an older generation of black activists as a bunch of “Jesses”.)
Will Gates let up on what Kofi Natambu the young editor of the Panopticon Review calls his “opportunism.” Will he re-think remarks like the one he made after the election of his friend, the tough love president Barack Obama? Gates said that he doubted that the election would end black substance abuse and unmarried motherhood?
Is it possible that things are more complicated than tough love sound bites which are designed to solicit more patronage? Will he reconsider the post-race neocon line of his blog, TheRoot.com, bankrolled by The Washington Post? Will he invite writers Carl Dix and Askia Toure, who represent other African American constituencies, as much as he prints the views of far right Manhattan Institute spokesperson and racial profiling denier, John McWhorter.
Will he continue to advertise shoddy blame-the-victim and black pathology sideshows like CNN’s “Black In America,” and “The Wire?” (Predictably CNN’s Anderson Cooper turned Gates’ controversy into a carnival act. The story was followed by one about Michael Jackson’s doctors. CNN is making so much money and raising its ratings so rapidly from black pathology stories that it’s beginning to give Black Entertainment Network a run for its money, so to speak.)
Predictably, the segregated media–the spare all white jury dominating the conversation about race as usual–gave the Cambridge cop the benefit of the doubt and the police unions backed him up. The police unions always back up their fellow officers even when they shoot unarmed black suspects in the back or, in the case of Papa Charlie James, an elderly San Francisco black man, while he was laying in bed. They back each other up and “testilie” all of the time.
Will Gates listen to his critics from whom he has been protected by powerful moneyed forces, which have given him the ability to make or break academic careers, preside over the decision-making of patronage and grant-awarding institutions. Houston A. Baker Jr.’s Betrayal: How Black Intellectuals Have Abandoned The Ideals Of The Civil Rights Era offers mild criticisms of Gates, West and other black public intellectuals, who, according to him, are “embraced by virtue of their race transcendent ideology.” His book went from the warehouse to the remainder shelves. The Village Voice promised two installments of courageous muckraking pieces about Gates written by novelist, playwright and poet Thulani Davis; part two never appeared. Letters challenging Gates by one of Gates’ main critics at Harvard, Dr. Martin Kilson, have been censored. Kilson refers to Gates as “the master of the intellectual dodge.” And even when Professor Melissa Harris-Lacewell at The Nation’s blog defied the 24-hour news cycle that has depicted Gates, a black nationalist critic, as an overnight black nationalist– she calls him “apolitical”–she had to pull her punches. As an intellectual, she has more depth than all of the white mainstream and white progressive media’s selected “leaders of black intellection,” among whom are post-modernist preachers who can spew rhetoric faster than the speed of light.
It remains to be seen whether Gates, who calls himself an intellectual entrepreneur, will now use his “wake up call” to lead a movement that will challenge racial disparities in the criminal justice system. A system that is rotten to the core, where whites commit the overwhelming majority of the crimes, while blacks and Hispanics do the time. A prison system where torture and rape are regular occurrences and where in some states the conditions are worse than at Gitmo. California prisons hospitals are so bad that they have been declared unconstitutional and a form of torture, over the objections of Attorney General Jerry Brown and Arnold Schwarzenegger, who leased his face to the rich and was on television the other day talking about how rough they have it. A man who is channeling his hero the late Kurt Waldheim’s attitudes toward the poor and disabled.
Gates can help lead the fight so that there will be mutual respect between law enforcement and minorities instead of their calling us niggers all the time and being Marvin Gaye’s “trigger happy” policemen. Not all of them but quite a few. Or Gates can coast along. Continue to maintain that black personal behavior, like not turning off the TV at night, is at the root of the barriers facing millions of black Americans. Will return to the intellectual rigor espoused by his hero W.E.B Dubois or will he continue to act as a sort of black intellectual Charles Van Doren? An entertainer. (An insider at PBS told me that the network is demanding that Gates back up his claims about the ancestry of celebrities with more solid proofs.)
Gates has discussed doing a documentary about racial profiling. I invite him to cover a meeting residents of my Oakland ghetto neighborhood have with the police each month. (Most of our problems incidentally are caused by the off-springs of two family households. Suburban gun dealers who arm gang leaders. The gang leader on our block isn’t black! An absentee landlord who owns a house where crack operations take place.) He can bring Bill Cosby with him. He’ll find that the problems of inner citizens are more complex than “thirty five year-old grandmothers living in the projects” and rappers not pulling up their pants and that racism remains in the words of the great novelist John A. Williams, “an inexorable force.”
Finally, in his 2002 Jefferson lecture, delivered at the Library of Congress, Henry Louis Gates, Jr., during remarks about the 18th-Century poet Phillis Wheatley in which he excoriated the attitudes of her critics in the Black Arts movement, one more time, ended his lecture with: “We can finally say: Welcome home, Phillis; welcome home.”
If Gate’s ceases his role as just another tough lover and an “intellectual entrepreneur,” and takes a role in ending racial traffic and retail profiling, and police home invasions, issues that have lingered since even more Chesnutt’s time, we can say, “Welcome home, Skip; welcome home.”
ISHMAEL REED is the publisher of Konch. His new book, "Mixing It Up, Taking On The Media Bullies" was published by De Capo. Ishmael Reed will participate in the Black Arts Movement Conference at University of California, Merced, Feb 28 thru March 2, 2014

Don't miss the Black Arts Movement Conference, UC Merced, Feb 28 thru March 2, 2014

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"I think what Black Arts did was inspire a whole lot of Black people to write. Moreover, there would be no multiculturalism movement without Black Arts. Latinos, Asian Americans, and others all say they began writing as a result of the example of the 1960s. Blacks gave the example that you don't have to assimilate. You could do your own thing, get into your own background, your own history, your own tradition and your own culture. I think the challenge is for cultural sovereignty and Black Arts struck a blow for that." --Ishmael Reed






"Sometimes referred to as 'the artistic sister of the Black Power Movement,' the Black Arts Movement stands as the single most controversial moment in the history of African-American literature--possibly in American literature as a whole. Although it fundamentally changed American attitudes both toward the function and meaning of literature as well as the place of ethnic literature in English departments, African-American scholars as prominent as Henry Louis Gates, Jr., have deemed it the 'shortest and least successful' movement in African American cultural history." --"Black Creativity: On the Cutting Edge," Time(Oct. 10, 1994)

"If not for the Black Arts Movement, Black culture would be extinct!"--Ishmael Reed

With roots in the Civil Rights Movement, Malcolm X and the Nation of Islam, and the Black Power Movement, Black Arts is usually dated from approximately 1960 to 1970. African American artists within the movement sought to create politically engaged work that explored the African American cultural and historical experience.

One of the most important figures in the Black Arts Movement is Amiri Baraka (formerly LeRoi Jones). Following the assassination of Malcolm X in 1965, LeRoi Jones (Amiri Baraka) made a symbolic move from Manhattan's Lower East Side to Harlem, where he founded the Black Arts Repertory Theatre/School. According to the Norton Anthology of African American Literature, "No one was more competent in [the] combination of the experimental and the vernacular than Amiri Baraka, whose volume Black Magic Poetry 1961-1967 (1969) is one of the finest products of the African American creative energies of the 1960s."
Sometimes criticized as misogynist, homophobic, anti-Semitic, and racially exclusive, the Black Arts movement is also credited with motivating a new generation of poets, writers and artists. 

In recent years, however, many other writers--Native Americans, Latinos/as, gays and lesbians, and younger generations of African Americans, for instance--have acknowledged their debt to the Black Arts movement.

Related works include "On Black Art" by Maulana Ron Karenga and "The Revolutionary Theatre" by Amiri Baraka (LeRoi Jones). For more information, consult The Oxford Companion to African American Literature (New York: Oxford University Press, 1997), The Norton Anthology of African American Literature (New York: W.W. Norton & Company, 1996), Furious Flower: African American Poetry from the Black Arts Movement to the Present (University of Virginia Press, 2004) and Modern American Poetry's Black Arts resources.

Poets in the Black Arts Movement inlude: Amiri Baraka, Gwendolyn Brooks, Ed Bullins, Eldridge Ceaver, Jayne Cortez, Harold Cruse, Mari Evans, Hoyt Fuller, Nikki Giovanni, Lorraine Hansberry, Gil-Scott Heron, Maulana Ron Karenga, Etheridge Knight, Adrienne Kennedy, Haki R. Madhubuti, Larry Neal, Ishmael Reed, Sonia Sanchez, Ntozake Shange, Quincy Troupe,  John Alfred Williams and Marvin X.





La Tasha Diggs Report

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Howdy from The La Digga Report!


Dear folks,

It's February. Can you believe it? Towards the end of my little hit as a Featured Blogger on Poetry Foundation's HarrietI crashed.  The passage of Amiri Baraka is still deep on the mind since January.  A handful of old friends and acquaintances I either ran into or shared cab rides, train rides and NJ buses with to attend the wake and funeral.  Nothing I could write here in 150 words could describe the love we witnessed for this man.  It took me a week to find myself though I admit, I am still searching for who am I and what do I represent in the context of art, literature and community.

I've been constantly returning to a Maori saying: "
Aroha mai, Aroha atu." There are two interpretations I know of but one I find as something to keep me focused these days. Thank you Sarah for sharing it with me.

Two weeks ago, my last pieces for Poets and Writers were posted. You can read them 
here.   I wrote about finding one's creative lineage, DIY publishing, my favorite bookstore in East Harlem and the role of the curator. And for Poetry Society of America, an awesome line-up of poets and myself were invited to answer one question.

And yes, there are quiet moments and times when it is not the case.  In other news, the second printing of TwERK arrived and is back in stock at Belladonna and SPD.  SPD has a special discount code (SPDU for 40% off) on a number of books they carry. TwERK is one of them. The offer ends February 15. This Monday, I will be reading at KGB Bar.  Maybe you'll drop by?

Mad love and blessings to you all for reading The La Digga Report in 2013.  2014 should be quite fun. And if you need to unsubscribe, I'll understand and rub some Neosporin on the puncture to heal it up quickly. 



                                                               El amor que viene acerca, el amor que sale de nosotros,  LaT       
February 2014

Feb. 10, 7:30 PM
KGB Monday Night Poetry Series
LaTasha N. Nevada Diggs and Jillian Weise


Feb 15
Greg Tate's REBELLUM,
Melvin Van Peebles's Laxative and Funk Face
(I'm reading a poem about a stripper among other things)
Blind Eye Speakeasy
471 Dekalb btw Kent and Franklin, Brooklyn
Password to get in: Heavy Sugar
10 at the door B4 Midnight / 5 After Midnight


Feb. 20
Columbia University

 
March 2014

March 20, 7:00 PM
Rain Taxi Reading Series
Walker Art Center, Minneapolis

March 31
New York University

 
April 2014

April 5, 2 - 4:00 PM
Tribute to Amiri Baraka
The Poetry Project, Saint Marks Church
La lucha continúa

The Education of Jah Amiel

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Sunday, January 23, 2011


The Education of Jah Amiel



The Education of Jah Amiel

I'd rather Osama Bin Laden knock at my door than my grandson.
--Marvin X

Grandpa, you can't save the world but I can!
--Jah Amiel




Child
a thousand years before you came from me
I knew you
you did not know me
but I knew you
a thousand years ago
in the infinity of the universe
I knew you were coming
to be a force in the world
and I see you know
at my doorstep
in my bed asleep beside me
pissing in my bed
lying about it in the morning
I see you a thousand years before you came
crawling walking dancing singing rapping
I saw you
yet you claim I am blind
a bad grandfather
mean to you
yet I saw you coming
it was no dream
you were the return of a madman
a son who self destructed
and now a grandson
the same potential
so we want to save you
the pleasure
desire
for you are a god
we see that
you listen to my prayers for you
ask me to pray
and so we do
Al Fatihah
you love this prayer
I am amazed
but you ask me to say it again and again
Al Fatihah you want
Not Al Hamdulilah
it is not enough
Grandpa, I want you to say the prayer
In Arabic
that is what I want to hear
That is what I shall recite after you.
--Marvin X
1/23/11

Saturday, December 11, 2010


Jah Amiel at Three Years Old



Jah Amiel at Three Years Old 
His grandpa says, I would rather have Osama Bin Laden knock on my door than Jah Amiel, now three years old.

When he knocks on my door I know my house is about to be destroyed worse than the Twin Towers in 9/11.

I'm known as Messy Marv so I can't get down on my grandson too bad, especially since his birthday is two days after mine, his is May 31, mine May 29. So I am very conscious that I am looking at myself at three years old and now understand why my dad used to beat the dog shit out of me, especially when we went to that Methodist boring ass church that he used to take me down in the basement to whup my ass so I would come back upstairs and be quiet.
But I was simply bored to tears.

Anyway, Jah Amiel ain't gonna be bored when he comes to my house. He's going to find something to hold his interest. He's going to make something, anything into a toy so he can play. But most of all he wants to play with me. I tell him I'm busy on the computer but that means nothing to him.

Grandpa get off the computer and play with me.

If I don't stop he will suggest I allow him to watch Michael Jackson on Youtube, anything but the Thriller, he don't want to see the Thriller because it scares him. But Remember the Time, he loves that. That cat. Those baby lions. The fire eater getting his head chopped off. The queen telling Pharoah she's bored to tears. He's down with all that.

And he likes Smooth Criminal and Billy Jean. But I won't stop to put on Michael so he's bored. And he wants to play. Actually, I tell him I gotta lay down since I been up early writing.

He says no Grandpa, please don't go to bed. The sun is up, so you can't sleep now. He don't understand I sometimes write from midnight to six in the morning, so it's nine or ten now and I'm tired. I tell him I need to take a nap, but he will have none of it.

Grandpa don't go to bed, play with me.

But I'm really exhausted, I gotta lay down. He won't have it. He comes into the bed with me, says he wants me to read to him but my books don't have the pictures he likes. So I just recite a parable or fable to him, the Black Bird, the Sleeping Lion, anything so I can nod off for a moment. When I nod off, I feel him peeling back my eyelids. I awaken since he's totally impossible. I realize this little guy is actually torturing me, peeling my eyelids back, that's torture when you're trying to sleep. Then he wants something to eat, so he pulls me up, literally, because I don't want to get up so he pulls me out the bed. I get up to fix him something to eat, then try to go back to bed. No, no, Grandpa, don't go back to bed, play with me.

Jah Amiel, little boy, I love you but you gotta go home to yo mama and daddy. I get up and let him out the door. Bye!

Grandpa you ain't nice!

Bye! See you later alligator!

After while crocodile, he yells, heading for his mama's house up front.
--Marvin X
12/11/10

Wednesday, April 21, 2010


The Education of Jah Amiel



The Education of Jah Amiel 

Jah Amiel went out the backdoor of his house and knocked on his grandpa's door. Grandpa was lying down proofreading but got up when he heard his grandson at the door. He had to get up for the little savior of the world, as his grandson told him he was going to be.

He opened the door and Jah Amiel came in on a mission as he nears his third year on earth, May 31. "I want to see the American," he told his grandpa excitedly.

What?
The American!
What?
The American!
What?
I want to see the American! His grandpa had no idea what he was talking about, until Jah Amiel pointed to the large poster of Langston Hughes on the wall.

Oh, Langston Hughes?
Yeah. On the computer.
Oh, you want to see Langston Hughes read I, Too, Am America?
Yeah.
Ok, ok.
Grandpa turned on Youtube and found the site with Langston Hughes reading his classic poem.
Meantime Jahmiel found a tape dispenser and pulled off a piece.
Gonna tape my mouth.
Not now, Jah Amiel, you gonna read with Langston.
Ok. He stopped for a moment to read along with Langston.

I, too, sing America

I am the darker brother.
They send me to eat in the kitchen
When company comes.
But I laugh
And eat well.
And grow strong.

Tomorrow,
I'll be at the table
When company comes.
Nobody'll dare
Say to me
"Eat in the kitchen,"
Then.

Besides,
They'll see how beautiful I am
And be ashamed--
I, too, am American.

After reading the poem once, he told his grandpa to play it again and he again recited with Langston, then he put the tape over his mouth.

Lately, Jah Amiel doesn't accompany his grandpa downtown to his Academy of Da Corner. The people ask grandpa where's Jah Amiel? But his mother put him in Montessori school. She told her dad Jah Amiel could come to his school on the weekends.

After he went to school, his grandpa asked him what he learned?

How to play in the sand box.
That's all?
Yeah.
Grandpa thought about it. He figured this might be an important lesson, since many people never learn how to play in the sand box without throwing sand in other people's face and eyes throughout their life.

What did you do today at school, Jah Amiel?
I been working at school and I'm tired.
What kind of work did you do?
I worked. I'm tired.
Well, you better go home to yo mama.
Ok. See you later alligator!
His grandpa replied, after while, crocodile!
--Marvin X
4/20/10
www.theeducationofjahamiel.blogspot.com

Friday, March 5, 2010










The Education of

Jah Amiel



Children are the elders.

--Sun Ra


As we walked to Lake Merritt, out of the blue, Jah Amiel said, "Grandpa, you can't save the world. I can save the world."


I was shocked at the absoluteness of his statement, said without a modicum of doubt. And yet I received it with great relief that the burden was finally off me, especially since I have complete confidence in his prophetic vision.


At the Lake Jah Amiel ran to where a Chinese lady and her grandson and granddaughter were feeling pigeons and sea gulls. He joined the children, especially the girl his age.


He made himself friends, saying, "Don't you want to play with me?"


Eventually he won her over and they began playing, with the older boy leading them on his scooter.

The grandmother, who spoke no English and relied on the boy for translation, seemed amused Jahmeel made himself part of their party.

I sat on a bench and nodded off and on. Jah Amiel was disappointed when they said goodbye.


Earlier at my outdoor classroom, he conversed with a young man and woman. After a few moments the young man came over to me and said, "Man, that little dude has been in our conversation like he's a teenager, commenting and nodding in agreement on everything we're saying."


The boy was sincerely stunned, just as the "youth police" had been earlier when Jah Amiel gave them a Haiti, Oh, Haiti poster poem.


One brother asked him what was he giving out, when Jah Amiel answered, "Black history!" the brother jumped back ten feet in shock.


I told the brother Jah Amiel had money, but since he wanted to doubt it, I told Jahmeel to show his money, so he pulled out a little wad of one dollar bills, and the brother jumped back another ten feet.


Since Jahmeel was making all the money, when the poor and mentally ill asked me for money I referred them to Jahmeel who gave them the change they requested.


When the Oakland police officers came by, I told them to take Jah Amiel with them. The officer heard me so he said, "We're here to help you," and proceeded across the street.


"How they gonna help me, Grandpa?""They're gonna pop you upside the head and take you to jail."


"Oh."


"Well, they said they're gonna help you, so let's see. We want the world to know the OPD is going to help us. What a change!"

A group of girls came by, one took a poster from Jahmeel, saying, "Oh, he soooo cute."


"I know I'm a little cute," Jah Amiel told me the other day.


The girl gave him some change.

"Grandpa, I'm tired working. Can we get some ice cream?"


"You got money, get what you want."



Attorney Walter Riley, who is working on relief in Haiti, came by on the way to his office. I told him to listen to Jah Amiel. I told Jah Amiel to identify the three men on the Haiti, Oh, Haiti poster.



Jahmeel stumbled out their names, Dessalines, Toussaint and Henri. Walter seemedimpressed.










--Marvin X

2/25/10












Jah Amiel and the Mayor of Oakland











Mayor Ron Dellums gave his State of the City speech tonight at City Hall. My two-year old grandson Jahmeel wanted to pee on the steps of City Hall but I redirected him to a corner where he could relieve himself.

He was assisting me passing out my poster poem Black History is World History. A woman walked up with her daughter to ask what was going on at City Hall since she saw all the television vans outside. She asked was it a black history event? I said it's either a black history or white history event!



After getting her poster, she went on her way. Jah Amiel was photographed by journalist Reginal James.





After my grandson Jah Amiel gave posters to Oakland Post Publisher Paul Cobb and Gay Cobb, Geoffrey Pete and Joyce Gordon, Supervisor Keith Carson, we lingered awhile then went inside to catch the Mayor on the giant screen in an anteroom.




We came in to hear the Mayor giving a glowing picture of progress in Oakland. Crime is down 10%, 38% since the new year. Ex-offenders have a voice in the Mayor's office, Isaac Taggert, who used to be a brother but is now too busy to speak with brothers he used to hang with. We saw him bringing in refreshments for the event.





Another person my grandson gave a poster to was former city councilman Wilson Riles, Jr. When he saw my Haiti, Oh, Haiti poster, he gave me a quick history lesson on Dessalines, Toussaint and Henri Christophe, leaders of the revolution in Haiti.


He said they flipped and flopped at various times and that we might hear some of the same tonight. It was snowing in Oakland, but it all seemed to get caught in the white natural of Mayor Dellums.

When my grandson saw people clapping on the giant screen, he clapped, but nobody else was clapping in the anteroom.


We see the USA is providing schooling, housing and jobs for insurgents in Irag, Afghanistan and Yemen. We didn't hear a similar program in the Mayor's speech. Rather than police, why doesn't he pay former inmates to secure their neighborhoods, by paying them a living wage. Give gang bangers a living wage. Call for amnestry from all petty criminals in jails and prisons.


True, he took off the box for city employment that asks have you ever been arrested. This is good. But how many other employers have done so? No doubt the City will be laying off workers, although Dellums said Oakland actually hired workers while other Bay Area governments and cities were laying off workers. The snow is falling in Oakland. Let's have a snow ball fight!


I hate to play the devil's advocate, but my job as a poet/critic is not to give any ground to pharaoh and his magicians. I'm for radical change and I see little of that in Oakland, from the past two black administrations down to Dellums.

Dellums talks a good game but it sounds like the same old song. The truth is that Oakland is in dire straits and the modicum of change the Mayor has brought about is merely kibbles and bits, full of sound and fury, signifying nothing.


More police, police as mentors, police as saviors, police as all in all, as in police state. The new police chief Bates walked in with his entourage. Oakland received the biggest grant for police in the nation, according to the Mayor.


In truth, slavery has returned to Oakland, or the slave codes. Youth are told they cannot gather in groups on the corners or in front of businesses in downtown Oakland. There are "youth police" to urge them on in violation of their constutitional right of freedom of assembly.


At the building on 14th and Broadway where a giant Walgreen's is about to open, there were seats where people could sit awaiting the bus. These seats were bulldozed but not before a security guard was stationed on post to stop people from sitting while waiting for the bus.


There are no places in businesses for people to use the rest room, including customers. It is Jim Crow second class citizenship in black face. The snow job continued as my grandson begged for water, so I left the room looking at Dellums on the giant screen.


I hear he'll run for a second term. His chief rival will be Don Perata, a gangster politican retired from Sacramento. So the choice is twiddle dee or twiddle dum. Amiri Baraka of Newark, New Jersey, says go with the black, no matter his negrocities, but hopefully he is a progressive.

--Marvin X

2/22/10


Jah Amiel and the Man in the Mirror




Grandpa told Jah Amiel to go look at the man in the mirror. Jahmeel went to look. At first he said there was no man in the mirror. Grandpa told him to go back into the living room and look again into the mirror.


He went back and returned to tell Grandpa Jahmeel was not in the mirror.




"It was a scared Jah Amiel in the mirror--not the real Jah Amiel."


He refused to go back and look again. Grandpa told him to either go back or go to bed.






He said he wanted to go to bed. He insisted there was no man in the mirror.




Grandpa told him he was the man.




He said, "I'm not the man!"



Go look again.



He said no and started to cry.



"I'm not the man," he shouted.



"You are the man!"



No I'm not.



Michael Jackson said you are the man in the mirror, so go look. Since he loved Micheal, he submitted.




The conversation had begun with him listing the MJ songs he liked: Beat It, Smooth Criminal, Billie Jean, Remember the Time. He is terrified of Thriller and refuses to watch it.

















All right, I'll look, he said.



He went again into the living room, came back and said, "No man in there."


"Did you see Jahmeel in the mirror?


No!


Go see.


No! I don't wanna look.


You scared to see Jahmeel? You wanna be scared?


I'm going night night! (to sleep)



He crawled into bed and planted his head on his little pillow. He pulled the covers over his head and went to sleep.


The next morning when he got up Grandpa read him the story.


He said, "I'm not the man, I'm Jah Amiel. Jah Amiel is a boy."


Grandpa read him the revised story.


He said, "Grandpa, that's good. The man in the mirror
is somebody else, not me."

--Marvin X
2-8-10



Jahmeel's Blackness, Demons, Monsters, Zombies and Wizards

























Jahmeel told his mother he didn't want to stay with grandpa because he was black. His mother told her father what Jahmeel said but she didn't think her son was color conscious yet.

Grandpa knew Jahmeel said he liked white not black. He said this while working with grandpa downtown giving out the poster poem Black History is World History. 

Grandpa also knew his grandson had been watching TV since birth. As a baby, he used to watch Jahmeel in his crib glued to the TV. Without a doubt, Jahmeel has seen thousands of white images since birth, many, many more white images than black images, so why wouldn't he say white was beautiful and black was not?

When Jahmeel took some rice and pees to his grandpa's, the old man asked him if he liked black? Jahmeel said no.
You are black, Jahmeel, black and beautiful.
No, white is beautiful.
Jahmeel, look in the mirror, you are black. He looked in the mirror.
Your mama is black, Jahmeel. Your daddy is black. And you are black and beautiful.
No, white is beautiful.
Who told you white is beautiful and black wasn't?
Eland.
Your friend next door?
Yes.
You tell Eland to shut up when he tells you this, you hear me!
Yes.
Grandpa knew Eland was a little eight year old wizard who studied Harry Potter and other books. He said he was going to put a spell on grandpa. I'm going to rue you, he said.
Jahmeel, tell Eland to shut up if he tells you black ain't beautiful, all right!
Ok.
Grandpa told his daughter to keep Jahmeel away from Eland and also from too much TV with all those white images teaching Jahmeel white supremacy notions. He told his daughter he was tired of Jahmeel talking about demons, monsters and zombies.

Grandpa had raised his children to be fearless, and he was upset to see Jahmeel with so much fear. Once grandpa took his daughter to the dentist and the dentist said he'd been in business thirty years but had never seen a child so fearless as his daughter.

Yes, daughter, we got to work on Jahmeel to get him out of this ignorance of his blackness, and all this fear of demons, monsters and zombies.
Oh, dad, his daughter said.
Oh, dad, nothing. You hear me!
--Marvin X
3/5/10

Jahmeel and the Thinking Cap

Grandpa told Jahmeel to put on the thinking cap.

Jahmeel said no.

I don't want to put on the thinking cap.

Grandpa said Jahmeel you need to think in this world.

I don't want to think.

Why?

Cause I don't want to.

Grandpa said you can get in trouble if you don't think.

Jahmeel said why?

You can fall into a hole if you don't think.

What hole?

A hole in the ground. You can walk right up to the hole and fall in if you don't think.

No.

What you mean no?

I don't want to think.

Well, I'm going to put the thinking cap on.

All right.

Oakland's Black Arts Renaissance


Notes on Toni Morrison, Jayne Cortez and Amiri Baraka

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 Tony Morrison

W.E.B. DuBois to Chairman Mao before a million people at Tienanmen Square,
"Thank you for praising me, but in my country I am just a nigguh."

Jayne Cortez and Amiri Baraka lives were celebrated Feb 4 at New York University. 

Ten Steps to Detox from the Addiction to White Supremacy by Marvin X

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Here are some additional steps to Detox from White Supremacy 


1. Turn off TVs and remove them from your house.
2. Stop buying white supremacy movies and white movies in black face.
3. Stop your woman and children from buying goods at white supremacy malls and stores.
4. Stop buying food that contributes to you getting white supremacy diseases. Most of the food is grown in oil, not soil. So you go from the petrochemical food to the pharmaceutical legal drug dealers in conspiracy with the doctor, nurses and undertaker, as described by Elijah Muhammad in the Myth of Yacub.
5. Stop believing in any myths, stories, tales, from the white man, including his religious myths, male/female myths of ownership and domination, or the socalled Patriarchy. As Dr. Nathan Hare teaches us, everything the white man says is a lie until proven to be a fact. This is Dr. Hare's "fictive theory." Furthermore, don't believe anything nigguhs say either until proven to be a fact.
6. Be in this world but not of this world. Stop worshiping white values and rituals such as Xmas, Easter, 4th of July, New Years (the day slaves were auctioned).
7. Think outside the box of white philosophy, psychology, sociology, economics, history, linguistics.
8. Communicate with your mate by silence, not yapping day and night on the cell phone, talking loud but saying nothing, Mr. Loud and Wrong, as James Brown told us. Use ESP.
9. Detox your children in all the above or they shall grow up to be little devils, ungrateful bastards we call them, who will hate everything you are about, especially after you send them to the white man's colleges and universities to be edumaked. They will hate you because they have been brainwashed by the devil, yet they don't even know what you are about, as Amiri Baraka has said. And if you ain't about freedom, liberation,
land and sovereignty, you ain't about nothing, just a another nigguh in the woodpile, cannon fodder, fuel for the devil's fire.
10. Discard slavery religion and come into spiritual consciousness: you are within God and God is within you. Ain't nobody who's been dead two thousand years coming back to save you.Forget this fairy tale and live life to the fullest, your heaven and hell are right here on earth. Have any of the men and women who've been to outter space seen heaven during their journey? Did they see God in space? Angels? Surely, they should have passed God on their way to space or on the way home!

--Marvin X

See How to Recover from the Addiction to White Supremacy by Dr. M (Marvin X), Black Bird Press, 2007, 1222 Dwight Way, Berkeley Ca 94702, $19.95. 

Marvin X (the Human Earthquake) coming to Seatte WA soon

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If you are Sleepless in Seattle, better rest before the Human Earthquake arrives to git down fada git down! Marvin X has been invited to drop science on the conscious  and unconscious community in Seattle.

The poet/teacher hasn't been to Seattle since 1995 when he sought refuge in the Northwest after his partner made her transition. He began writing his autobiography Somethin' Proper during his stay. "I was treated royally in Seattle by both Blacks and Whites. I will never forget how white women cried after reading my poster poem For the Women. They wanted to know how a man could write such a poem. I told them black women suffered abuse at my hands so I could see the light and become more sensitive to the feminine gender. Also, seeing my three daughters come into womanhood was a game changer for me. I call my attitudinal healing a Pauline conversion, similar to how Saul turned into Paul on the road to Damascus."


Left to right: Amira, Nefertiti,  Muhammida and dad, Marvin X

Marvin X is tentatively scheduled to read and dialogue sometime in mid March. Details are being finalized. For more information, call Hakim Trotter at 206-856-3024.



I Am American


I am American
no citizen of the United States
gave that up years ago
in Toronto
protesting US in Vietnam
exiled in Canada
underground to Chicago, Harlem
crucified at Fresno State University
Angela Davis was on the cross too  UCLA, 1969

I am American
exiled a second time in Mexico City
with exiled Americans from the Americas
Cuba, Dominican Republic, Venezuela, Columbia, Guatemala, El Salvador, Brazil
they call me Pele Pele Pele on the streets of Mexico City
want to touch my hair for good luck

I am American
Mexico City founded by Africans
now exiled by president for life regimes
young men of resistance
women too, wife is with me
young men
put aboard planes that landed in Chapultepec Park
cerca de Paseo de Reforma
we live near the park circa de Metro
lovers in the park on Sundays
we are in love
she is pregnant with Nefertiti
I am American
cannot speak with my brothers in exile
Jorge from Choco, Columbia
Enrique from Venezuela
I speak Spanish pochito
muy pochito
no Portuguese
say Poder Negro to my revolutionary amigos.
They comprende
I give black power salute

I am American
flee Mexico City for Belize
through Yucatan, Vera Cruz, Merida, Chetumal
land of Yanga el Africano Mexicano
Yanga so bad the Spanish gave him a town
San Lorenzo de los Negroes
down in Vera Cruz
I flee against advice of Elizabeth Catlett Mora
revolutionary artist
begged me not to go
negroes in raw colonialism
not neo-colonialism she said

I am American
young hard headed
easy to lead in the wrong direction
hard to lead in the right direction
Elijah said

I am American
I want to hear English
tired of Spanish
basta ya!
I want to see los Negroes
in Belize
esclavos pero Negroes
yo esclavo tambien
I am American

Americas is my land
all of it
before Columbus
Before Maya Aztec Incas Olmec
I was here
I came by canoe from Ghana, Mali, Songhay
land of Sonni Ali, Askia the Great
bling bling of Mansa Musa
a thousand camels with gold on his haj to Mecca

I am American
in Belize los Negroes speak English
pero muy rapido pero English
Espanol tambien
I am American
Norte Americano Africano
Simon Bolivar Americano
Simon Simon Simon

I am American
North Central South American
Caribbean American
I am American
from Toronto, Montreal
to Georgetown, Caracas

Slums of Mexico City are mine
shacks of Belize
madness of Kingston
cocaine of Port of Spain
yes, Trinidad
land of C. Eric Williams
victim of Capitalism and Slavery
Guyana is mine
interviewed PM Burnham at his residence
Africans with AK47s at his gate
genocide of Jonestown
assassination of Dr. Walter Rodney
how can we forgive the reactionaries
who never turn into Buddha heads
who never put down their butcher knives
Mao said

I am American
in Belize I join the revolution of Evan X and Shabazz
on trial for sedition
government is games old people play they say
this sedition
covered trial for Muhammad Speaks
this was my sin
1970 Wikileaks
emperor no clothes
people no clothes
no water no electricity no toilet
no nothing
brothers want to know why I left America with no gold
they want to go to American for gold
why did I leave without gold
what is America but gold
nothing else but gold
slaves and gold

I am American
people rich in Belize
poor yet rich
joy and peace, sun and land
gardens of paradise
islands in the sun
I live on Gales Point
a little shack with no water no electricity no bathroom
but happy
wife is pregnant and happy
except for sand flies
mosquitoes love her blood
bathe in the river
out house on the other side of the island
catfish collect waste
people do not swim on that side of the island
do not eat catfish

I am American
people beg me teach black power
no check with village headman

drunk man sings outside my house
day comin ta git ya in da mornin
been down here teachin dat black power
day comin to get ya in da mornin, boy

wife and I laugh
wish dat drunk nigguh git way from our door
they come in the morning

I am American
on boat into the city
five hour ride through jungle
police on boat
under arrest
don't know it
police undercover
don't say nothing
get to the city
he don't say nothing
police come to friends house
call me out
I grab rifle
put it down
surrender
mulatto greets me outside
under arrest
go to Ministry of Home Affairs
Minister reads deportation order
presence not beneficial to welfare of the British Colony
shall be deported to United States next plane to Miami
leaving at 4pm.
Until then you are under arrest.
Mulatto takes me to police station
sit down. No cell, no handcuffs.
police gather around me
circle of police
what's up.
broder man, teach black power!
I am American

victim of slave system
police victims too
teach us broder man.
Marcus Garvey came 1923
told you get Queen England off yo walls.
1970 you still got white bitch on yo walls.
Get bitch off yo walls!
police crack up
you all ite broder man
point uncle tom police
black man white heart
black man white heart!
I am American

Plane come Mulatto push me onto the plane. refused to leave without my wife. The plane door slammed. Fly south to Tegucigalpa, Spanish Honduras.
ask for asylum . Espera un momento, Negro!
marched back onto the plane.
land in Miami. gentlemen greet me at the airport. Escort me to Dade County Jail. put in a pit with dead, deaf dumb and blind negroes.
call them brother.
we ain't yo brother, nigguh. I am silent.
gentlemen transfer me to Miami City jail, Federal facility.
White Cuban drug dealers greet me. What you want, my brother.
need money, food? We send outfood to the restaurant, what you want.

I am American
hamburger, fries milkshake!
No problema, hermano!
give me money to call wife.
She home in America.

I am American
Cubans say whatever you need let us know.
I am American
like Simon Bolivar
like Che
like Fidel
Toussaint
like Nat Turner
Grabriel Prosser
Harriet Tubman
Like Garvey
Elijah
Malcolm
Stokely (Kwame Toure)
CLR James
Padmore
Chavez
Morales

I am American.
--Marvin X1/29/11

Memorial Day, 2007

I am a veteran
Not of foreign battlefields
Like my father in world war one
My uncles in world war two
And Korea
Or my friends from Vietnam
And even the Congo “police action”
But veteran none the less
Exiled and jailed because I refused
To visit Vietnam as a running dog for imperialism
So I visited Canada, Mexico and Belize
Then Federal prison for a minute
But veteran I am of the war in the hood
The war of domestic colonialism and neo-colonialism
White supremacy in black face war
Fighting for black power that turned white
Or was always white as in the other white people
So war it was and is
Every day without end no RR no respite just war
For colors like kindergarten children war
For turf warriors don’t own and run when popo comes
War for drugs and guns and women
War for hatred jealousy
Dante got a scholarship but couldn’t get on the plane
The boyz in the hood met him on the block and jacked him
Relieved him of his gear shot him in the head because he could read
Play basketball had all the pretty girls a square
The boyz wanted him dead like themselves
Wanted him to have a shrine with liquor bottles and teddy bears
And candles
Wanted his mama and daddy to weep and mourn at the funeral
Like all the other moms and dads and uncle aunts cousins
Why should he make it out the war zone
The blood and broken bones of war in the hood
No veterans day no benefits no mental health sessions
No conversation who cares who wants to know about the dead
In the hood
the warriors gone down in the ghetto night
We heard the Uzi at 3am and saw the body on the steps until 3 pm
When the coroner finally arrived as children passed from school
I am the veteran of ghetto wars of liberation that were aborted
And morphed into wars of self destruction
With drugs supplied from police vans
Guns diverted from the army base and sold 24/7 behind the Arab store.
Junior is 14 but the main arms merchant in the hood
He sells guns from his backpack
His daddy wants to know how he get all them guns
But Junior don’t tell cause he warrior
He’s lost more friends than I the elder
What can I tell him about death and blood and bones
He says he will get rich or die trying
But life is for love not money
And if he lives he will learn.
If he makes it out the war zone to another world
Where they murder in suits and suites
And golf courses and yachts
if he makes it even beyond this world
He will learn that love is better than money
For he was once on the auction block and sold as a thing
For money, yes, for the love of money but not for love
And so his memory is short and absent of truth
The war in the hood has tricked him into the slave past
Like a programmed monkey he acts out the slave auction
The sale of himself on the corner with his homeys
Trying to pose cool in the war zone
I will tell him the truth and maybe one day it will hit him like a bullet
In the head
It will hit him multiple times in the brain until he awakens to the real battle
In the turf of his mind.
And he will stand tall and deliver himself to the altar of truth to be a witness
Along with his homeys
They will take charge of their posts
They will indeed claim their turf and it will be theirs forever
Not for a moment in the night
But in the day and in the tomorrows
And the war will be over
No more sorrow no more blood and bones
No more shrines on the corner with liquor bottles teddy bears and candles.

--Marvin X
25 May 2007
Brooklyn NY
This poem appears in the anthology Stand Our Ground, dedicated to Trayvon
Martin and Marissa Alexander, edited by Ewuare X. Osayande.

Chained and Bound
by Marvin X
A song based on how prisoners are brought to federal court “chained and bound”
You got me chained and bound
But you can’t keep me down
I was born to be free
To have my liberty
By any means necessary
Our time has come
Our day is here
Black man stand
Have no fear
Dare to struggle
Dare to win
Then the world
Will be ours again
You got me chained and bound
But you can’t keep me down.
The devil is a paper tiger
He rules with the gun
But there will be no law and order
Until black justice is done
You got me chained and bound
But you can’t keep me down.
Come, My Brothers, seize the time
No more dope, no more wine
No no no/no no no — No!
You got me chained and bound
But you can’t keep me down
Come, My Brothers, break the chains
There can be no peace til freedom reigns
You got me chained and bound
But you can’t keep me down
No, no no/no no no — No!

--Marvin X

from Woman, Man's Best Friend, poems,
proverbs, parables, lyrics, Black Bird Press, 1972




Black Women Lynched

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Black Women who were Lynched in America

The lynching of Laura Nelson
(Note: this post  is just a partial list of Black Women who were lynched in America.  More research has revealed there are over 150 documented cases of African American women lynched in America.  Four of them were known to have been pregnant. You can see the full list at the post Recorded Cases of Black Female Lynching Victims 1886-1957: More on Black Women Who Were Lynched.)
Unidentified Man and two women lynched.
Unidentified Man and Two Women Lynched.
Printed as a community service by Dr. Daniel Meaders, Professor of History at William Patterson University, and author of several books and articles, including Dead or Alive, Fugitive Slaves and White Indentured Servants Before 1800 (Garland Press, 1993)
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Jennie Steers
On July 25, 1903 a mob lynched Jennie Steers on the Beard Plantation in Louisiana for supposedly giving a white teenager, 16 year-old Elizabeth Dolan, a glass of poisoned lemonade. Before they killed her, the mob tried to force her to confess but she refused and was hanged. (100 Years at Lynching. Ralph Ginzburg)
Laura Nelson
Laura Nelson was lynched on May 23, 1911 In Okemah, Okluskee, Oklahoma. Her fifteen year old son was also lynched at the same time but I could not find a photo of her son. The photograph of Nelson was drawn from a postcard. Authorities accused her of killing a deputy sheriff who supposedly stumbled on some stolen goods in her house. Why they lynched her child is a mystery. The mob raped and dragged Nelson six miles to the Canadian River and hanged her from a bridge.(NAACP: One Hundred Years of Lynching in the US 1889-1918 )
Ann Barksdale or Ann Bostwick
The lynchers maintained that Ann Barksdale or Ann Bostwlck killed her female employer in Pinehurst, Georgia on June 24, 1912. Nobody knows if or why Barksdale or Bostick killed her employer because there was no trial and no one thought to take a statement from this Black woman who authorities claimed had ”violent fits of insanity” and should have been placed in a hospital. Nobody was arrested and the crowd was In a festive mood. Placed in a car with a rope around her neck, and the other end tied to a tree limb, the lynchers drove at high speed and she was strangled to death. For good measure the mob shot her eyes out and shot enough bullets Into her body that she was “cut in two.”
Marie Scott
March 31, 1914, a white mob of at least a dozen males, yanked seventeen year-old Marie Scott from jail, threw a rope over her head as she screamed and hanged her from a telephone pole in Wagoner County, Oklahoma. What happened? Two drunken white men barged Into her house as she was dressing. They locked themselves in her room and criminally “assaulted” her. Her brother apparently heard her screams for help, kicked down the door, killed one assailant and fled. Some accounts state that the assailant was stabbed. Frustrated by their inability to lynch Marie Scott’s brother the mob lynched Marie Scott. (Crisis 1914 and 100 Years of Lynching)
Mary Turner 1918 Eight Months Pregnant
Mobs lynched Mary Turner on May 17, 1918 in Lowndes County. Georgia because she vowed to have those responsible for killing her husband arrested. Her husband was arrested in connection with the shooting and killing Hampton Smith, a white farmer for whom the couple had worked, and wounding his wife. Sidney Johnson. a Black, apparently killed Smith because he was tired of the farmer’s abuse. Unable to find Johnson. the killers lynched eight other Blacks Including Hayes Turner and his wife Mary. The mob hanged Mary by her feet, poured gasoline and oil on her and set fire to her body. One white man sliced her open and Mrs. Turner’s baby tumbled to the ground with a “little cry” and the mob stomped the baby to death and sprayed bullets into Mary Turner. (NAACP: Thirty Years of Lynching in the U.S. 1889-1918  )
Maggie Howze and Alma Howze -Both Pregnant
Accused of the murder of Dr. E.L. Johnston in December 1918. Whites lynched Andrew Clark, age 15, Major Clark, age 20, Maggie Howze, age 20, and Alma Howze, age 16 from a bridge near Shutaba, a town in Mississippi. The local press described Johnston as being a wealthy dentist, but he did not have an established business in the true sense of the word. He sought patients by riding his buggy throughout the community offering his services to the public at large in Alabama. Unable to make money “peddling” dentistry, the dentist returned to Mississippi to work on his father’s land near Shabuta. During his travels he had developed an intimate relationship with Maggie Howze. a Black woman who he had asked to move and lived with him. He also asked that she bring her sister Alma Howze along. While using the Black young women as sexual objects Johnson impregnated both of them though he was married and had a child. Three Black laborers worked on Johnston’s plantation, two of whom were brothers, Major and Andrew Clark. Major tried to court Maggie, but Johnson was violently opposed to her trying to create a world of her own that did not include him. To block a threat to his sexual fiefdom, Johnston threaten Clark’s life. Shortly after Johnston turned up dead and the finger was pointed at Major Clark and the Howze sisters. The whites picked up Major, his brother, Maggie and her sister and threw them in jail. To extract a confession from Major Clark, the authorities placed his testicles between the “jaws of a vise” and slowly closed it until Clark admitted that he killed Johnston. White community members took the four Blacks out of jail, placed them in an automobile, turned the head lights out and headed to the lynching site. Eighteen other cars, carrying members of the mob, followed close behind. Someone shut the power plant down and the town fell into darkness. Ropes were placed around the necks of the four Blacks and the other ends tied to the girder of the bridge. Maggie Howze cried, “I ain’t guilty of killing the doctor and you oughtn’t to kill me.” Someone took a monkey wrench and “struck her In the mouth with It, knocking her teeth out. She was also hit across the head with the same instrument, cutting a long gash In which the side of a person’s hand could be placed.” While the three other Blacks were killed instantly, Maggie Howze, four months pregnant, managed to grab the side of the bridge to break her fall. She did this twice before she died and the mob joked about how difficult it was to kill that “big Jersey woman.” No one stepped forward to claim the bodies. No one held funeral services for the victims. The Black community demanded that the whites cut them down and bury them because they ‘lynched them.” The whites placed them in unmarked graves.
Alma Howze was on the verge of giving birth when the whites killed her. One witness claimed that at her “burial on the second day following, the movements of her unborn child could be detected.” Keep in mind, Johnston’s parents felt that the Blacks had nothing to do with their son’s death and that some irate white man killed him, knowing that the blame would fall on the Black’s shoulders. The indefatigable Walter White, NAACP secretary, visited the scene of the execution and crafted the report. He pressed Governor Bilbo of Mississippi to look into the lynching and Bilbo told the NAACP to go to hell. (NAACP: Thirty Years of Lynching in the U.S.. 1889-1918 ) (Papers of the NAACP)
Holbert Burnt at the Stake
Luther Holbert, a Black, supposedly killed James Eastland, a wealthy planter and John Carr, a negro, who lived near Doddsville Mississippi. After a hundred mile chase over four days, the mob of more than 1,000 persons caught Luther and his wife and tied them both to trees. They were forced to hold out their hands while one finger at a time was chopped off and their ears were cut off. Pieces of raw quivering flesh was pulled out of their arms, legs and body with a bore screw and kept for souvenirs. Holbert was beaten and his skull fractured. An eye was knocked out with a stick and hung from the socket. (100 Years of Lynching by Ralph Ginzburg)
WHO ARE OUR REAL HEROES?
American mobs lynched some 5.000 Blacks since 1859, scores of whom were women, several of them pregnant. Rarely did the killers spend time in jail because the white mobs and the government officials who protected them believed justice meant (just us) white folks. Lynching denied Blacks the right to a trial or the right to due process. No need for a lawyer and a jury of your peers: the white community decided what happened and what ought to be done. After the whites accused Laura Nelson of killing a white deputy In Oklahoma, they raped this Black woman, tied her to a bridge trestle and for good measure, They lynched her son from a telephone pole. Had the white community reacted in horror after viewing the dangling corpses of Laura Nelson and her son? No, they came by the hundreds, making their way by cars, horse driven wagons, and by foot to view the lynching. Dressed in their Sunday best, holding their children’s hands and hugging their babies the white on-lookers looked forward to witnessing the spectacle of a modern day crucifixion. They snapped pictures of Laura Nelson, placed them on postcards and mailed them to their friends boasting about the execution. They chopped of f the fingers, sliced off the ears of Ms. Holbert, placed the parts In jars of alcohol and displayed them in their windows.
White America today know little or nothing about lynching because it contradicts every value America purports to stand for. Blacks, too, know far too little about the lynchings because the subject is rarely taught in school. Had they known more about these lynchings, I am almost certain that Blacks would have taken anyone to task, including gangster rappers, for calling themselves niggers or calling Black women “hoes” and “bitches.” How could anybody in their right mind call these Black women who were sexually abused, mutilated, tortured and mocked the same degrading Please do not throw this away. Give it to a friend or a names that the psychopathic lynchers called them? relative. Peace.
What Black woman in her right state of mind would snap her fingers or tap her feet toihe beat of a song that contained the same degrading remarks that the whites uttered when they raped and lynched them The lynchers and the thousands of gleeful spectators called these Black women niggers when they captured them, niggers when they placed the rope around their necks and niggers when their necks snapped. Whites viewed Black women as hated black things, for, how else can one explain the treatment of Mary Turner? The lynch mob ignored her cries for mercy, ripped off her clothes, tied her ankles together, turned her upside down, doused her naked body with gas and oil, set her naked body on fire, ripped her baby out of her, stomped the child to death and laughed about it. Blacks purchased Winchesters to protect themselves, staged demonstrations, created anti-lynching organizations, pushed for anti-lynching legislation and published articles and books attacking the extralegal violence. Many pocked up. left the community never to return again. Others went through bouts of sadness, despair, and grief. Some broke down, a few went insane. Others probably fell on their knees, put their hands together, closed their eyes and begged Jesus for help. Jesus help us. Do not forsake us. But Jesus. the same white man the lyncher’s ancestors taught us to love, never flew out of the bush in a flame of fire armed with frogs and files and locusts to save Mary Turner. No thunder, no rain, no hail and no fire blocked the lynchers from hanging Laura Nelson. He did not see the “affliction” of the Holberts; he did not hear the screams of Marie Scott or the cry of Jennifer Steers.
So who are our real heroes?. Little Kim Is not a hero. Oprah is not a hero.. Whoople Goldberg is not a hero. Michael Jordan is not a hero. Dennis Rodman Is not a hero. They are entertainers, sport figures. creations of the media, media icons and they are about making huge sums of money and we wish these enterprising stars well. . Mary Turner, Laura Nelson, Marie Scott and Jennie Steers are your true historical heroes. Niggers they were not. Bitches they were not. Hoes they were not. They will not go down in history for plastering their bodies with tattoos, inventing exotic diets, endorsing Gator Ade, embracing studIo gangsterism, They were strong beautiful Black women who suffered excruciating pain, died horrible deaths. Their legacy of -strength lives on. These are my heroes. Make them yours as well.
Addendum===Below are women who were lynched in addition to the initial findings of Dr. Daniel Meaders. They can be found in the pages of the book 100 Years of Lynching by Ralph Ginzburg.
Mae Murray Dorsey and Dorothy Malcolm
On July 25, 1946, four young African Americans—George & Mae Murray Dorsey and Roger & Dorothy Malcom—were shot hundreds of times by 12 to 15 unmasked white men in broad daylight at the Moore’s Ford bridge spanning the Apalachee River, 60 miles east of Atlanta, Georgia. These killings, for which no one was ever prosecuted, enraged President Harry Truman and led to historic changes, but were quickly forgotten in Oconee and Walton Counties where they occurred. No one was ever brought to justice for the crime.
Ballie Crutchfield
Around midnight on March 15, 1901 Ballie Crutchfield was taken from her home in Rome to a bridge over Round Lick Creek by a mob. There her hands were tied behind her, and she was shot through the head and then thrown in the creek. Her body was recovered the next day and an inquest found that she met her death at the hands of persons unknown (euphemism for lynching).
After Walter Sampson lost a pocketbook containing $120, it was found by a little boy. As he went to return it to its owner, William Crutchfield, Ballie’s brother, met the boy. Apparently, the boy gave him the pocketbook after being convinced it had no value. Sampson had Crutchfield arrested and taken to the house of one Squire Bains.
A mob came to take Crutchfield for execution. On the way he broke lose and escaped in the dark. The mob was so blind with rage they lay blame on Ballie as a co-conspirator in her brother’s alleged crime and proceeded to enact upon their beliefs culminating in the aforementioned orgy of inhumanity.
Belle Hathaway
At 9 o’clock the night of January 23, 1912 100 men congregated in front of the Hamilton, Georgia courthouse. They then broke into the Harris County Jail. After overpowering Jailor E.M. Robinson they took three men and a woman one mile from town.
Belle Hathaway, John Moore, Eugene Hamming, and “Dusty” Cruthfield were in jail after being charged with the shooting death a farmer named Norman Hadley.
Writhing bodies silhouetted against the sky as revolvers and rifles blazed forth a cacophony of 300 shots at the victims before the mob dispersed.
Sullivan Couple Hung as Deputy Sheriff and Posse Watch
Fred Sullivan and his wife were hanged after being accused of burning a barn on a plantation near Byhalia, Mississippi November 25, 1914. The deputy sheriff and his posse were forced to watch the proceedings.
Cordella Stevenson Raped and Lynched
Wednesday, December 8, 1915 Cordella Stevenson was hung from the limb of a tree without any clothing about fifty yards north of the Mobile and Ohio Railroad outside Columbus, Mississippi. The gruesomely horrific scene was witnessed by thousands and thousands of passengers who traveled in and out of the city the next morning.
She was hung there by a bloodthirsty mob who had taken her from slumber, husband and home to the spot where she was raped and lynched. All this was done after she had been brought to the police station for questioning in connection with the arson of Gabe Frank’s barn. Her son had been suspected of the fire. The police released her after she convinced them her son had left home several months prior and she did not know his whereabouts.
After going to bed early, a knock was heard at the door. Her husband, Arch Stevenson went to answer, but the door was broken down first and his wife was seized. He was threatened with rifle barrels to his head should he move.
The body was left hanging until Friday morning. An inquest returned a verdict of “death at the hands of persons unknown.”
5 Hanged on One Oak Tree
Three men and two women were taken from the jail in Newberry, Florida on August 19, 1916 and hanged by a mob. Another man was shot by deputy sheriffs near Jonesville, Florida. All this was the result of the killing the day prior of Constable S.G. Wynne and the shooting of Dr. L.G. Harris by Boisey Long. Those who were lynched had been accused of aiding Long in his escape.
Mary Conley
After Sam Conley had been reprimanded by E.M. Melvin near Arlington, Georgia, his mother Mary intervened to express her resentment. After Melvin slapped and grappled with her, Sam Conley struck Melvin on the head with an iron scale weight, resulting in his death shortly afterward.
Although Sam escaped, his mother was captured and jailed. She was taken from the jail at Leary and her body was riddled with bullets. Her remains were found along the roadside by parties entering into Arlington the next morning.
Bertha Lowman
Demon Lowman, Bertha Lowman, and their cousin Clarence Lowman were in the Aiken, South Carolina jail when it was raided by a mob early on October 8, 1926. The three had been in jail for a year and a half while they were tried for the murder of Sheriff and Klansman Henry H.H. Howard. Howard was shot in the back while raiding the house of Sam Lowman, father to Bertha and Demon. Klansmen filed by Howard’s body two-by-two when it laid in state. A year after his funeral a cross was burned in the cemetery at his grave.
Although the Lowman’s were tried and sentenced to death, a State Supreme Court reversed the findings and ordered a new trial. Demon had just been found not guilty when the raid on the jail occurred. Taken to a pine thicket just beyond the city limits their bodies were riddled with bullets.
The events which resulted in this lynching are surreal to say the least. Samuel Lowman was away from home at a mill having meal ground on April 25, 1925. Sheriff Howard and three deputies appeared at the Lowman Cabin three miles from Aiken. Annie Lowman, Samuel’s wife and their daughter Bertha were out back of the house working. Their family had never been in any kind of trouble. They did not know the sheriff and he did not know them. Furthermore, they were not wearing any uniform or regalia depicting them as law enforcers. Hence the alarming state of mind they had when four white men entered their yard unannounced, even if it was on a routine whiskey check. It was even more distressing because a group of white men had come to the house a few weeks earlier and whipped Demon for no reason at all. After speaking softly to each other the women decided to go in the house.
When the men saw the women move towards the house they drew their revolvers and rushed forward. Sheriff Howard reached the back step at the same time as Bertha. He struck her in the mouth with his pistol butt. Mrs. Lowman picked up an axe and rushed to her daughter’s aid. A deputy emptied his revolver into the old woman killing her.
Demon and Clarence were working in a nearby field when they heard Bertha’s scream. Demon retrieved a pistol from a shed while Clarence armed himself with a shotgun. The deputies shot at Demon, who returned fire. Clarence’s actions are not clear. When it was all over a few seconds later the Sheriff was dead. Bertha had received two gunshots to the chest just above her heart. Clarence and Demon were wounded also. In total five members of the Lowman family were in put jail.
Samuel Lowman returned to find in his absence he had become a widower with four of his children in jail along with his nephew. In three days he would be charged with harboring illegal liquor when a quarter of a bottle of the substance is found in his backyard. For that the elderly farmer was sentenced to two years on the chain gang.
18 year old Bertha, 22 year old Demon and 15 year old Clarence were tried for the Sheriff’s murder and swiftly found guilty. The men were sentenced to death with Bertha given a life sentence.
Demon’s acquittal made it appear that Clarence and Bertha would been freed as well. The day they were murdered they were taken from the jail, driven to a tourist a few miles from town and set loose. As they ran they were shot down.
Mr. Lowman contended one of the deputies who coveted the Sheriff’s job was his real killer. The same man later led the mob which slew Lowman’s children and nephew. Apparently, he knew they could identify him as the culprit.

Michelle Alexander on White Supremacy

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New Jim Crow
Michelle Alexander, author of The New Jim Crow: Mass Incarceration in the Age of Colorblindness, will present her work at an event beginning at 6 p.m. on Wednesday, Oct. 2, in Dixon Hall on Tulane University’s CampusMore on the event here.
By Gahiji Barrow
The New Jim Crow has captivated many Americans’ attention since it was published in 2010. Michelle Alexander has become the poster woman for ending the drug war and mass incarceration, for policy reform and for mass movement organizing. She wrote this book for liberals like her to alert them that this system—in which people are being targeted, criminalized, stereotyped to support popular complacent consent for criminalization, incarcerated, and then denied full citizenship upon release—is  a legacy to the racial caste system that was Jim Crow. While this I believe to be true, I also believe that there is more to unfold in the story than Alexander has presented in her book.
The New Jim Crow has become, to some, the seminal reading on the current state of American incarceration and how it got that way. It has been a ringing alarm for some who could have gone their whole lives and never known about the way that the war on drugs has disproportionately affected certain vulnerable segments of the population and made others vulnerable that may have not otherwise been. She has highlighted the transformation from Jim Crow segregation to a more subtle system, backed up by notions of public safety and allegedly operating according to a dictum of colorblindness. The rapid fire of a lynching has been turned over to the slow crock pot cookery of the criminal justice system that titillates the fear response of the “free” and lets the “guilty” decay in cells.
Alexander addresses how the police have been militarized in response to the tough-on-crime movement led by ambitious politicians . The way this book and Alexander’s amplified message raised public consciousness probably helped to contribute to a sea change—with all of the current administration’s continuance of imperialistic, hegemonic, and economically insatiable policies (drone strikes, energy policy, surveillance extension, American exceptionalism…) at least its members are rethinking sentencing policy and the war on drugs. But will this rethinking go far and be extensive enough? The Obama Administration did not equalize the crack-to-cocaine possession sentencing disparities, nor did it push for the legal system to respond to drugs as a health crisis. Alexander also presses her reader to understand that, although legislation may ease pressure off of the most impacted, it is not going to be the way we end injustice.
While this book focuses on the war on drugs and the racism inherent in mass incarceration, it isn’t a complete indictment of the prison system as one of subjugation of the classes, commodification of their bodies, destroyer of their communities, perpetuator of their oppression,  and a method of forced migration that furthers gentrification. The Prison Industrial Complex, as it has metastasized, is a collision of pathologies of the American collective psyche that values profits over people and White bodies over all others. It is a state-sanctioned theft of property and personhood. And while Alexander uses statistics that are helpful to illustrate the quantified aspects of an issue, I worry that we will connect with the numbers and not the people impacted. And while the PIC doesn’t necessarily have to be racialized, it undeniably is. Within the American context, and the specific ways in which race has been codified and valuated here, until we fully address and deconstruct White Supremacy, everything we create and implement as a national unit will be polluted by racially discriminatory execution, no matter how benign the language around it seems.
Not all people find this book palatable or easy to swallow. While reading reviews of the book, I noticed a lot of the unfavorable ones where people wrote about her being biased and, thus, uncredible. They state that drugs are still illegal and people committing crime is the problem. They write about self-responsibility and that she is cherry picking facts. Tulane University’s student-run newspaper, the Hullabaloo, ran a review that characterized the book as “hyperbole,” full of ”skewed statistics,” and concluded that Alexander should “go back to English class.” In some of these reviews, there is some critical discourse around her omissions that, if included, may have painted a fuller picture, but most of them sound like anti-Black racism and White supremacy deniers—people who are unable to recognize themselves as barriers toward racial justice and collective liberation because of their agreement with the myths that either this system works or doesn’t disparately impact Black, Latino, indigenous, and other impoverished and marginalized communities of color.
Michelle Alexander speaks last year at Dillard University. She did not give a shout out.
One critique of Alexander’s book I do agree with is that she doesn’t mention the myriad Black radicals of the past and present who saw the prison apparatus for what it was and resisted it. She ignores that history of struggle to maintain a liberal tone, tiptoeing cautiously, trying to pull the liberal middle-class left further left without alienating them. As Joseph Osel pointed out in his article, it is a “whitewash and a black out” that makes invisible the work that has been done and is being done. The state suppression of these Black radicals, therefore, also cannot be brought up along with all the political prisoners that are still imprisoned because they dared challenge the American authority. But talking about these people is essential in telling and understanding this story, precisely because it is suppression of potential political radicals  that is at the heart of the social control that mass incarnation affords the U.S. government—social control that quells dissent.
I have been a witness to her dismissal of people and their work. I was in attendance, along with many other community organizers and social-justice-minded folks, when she spoke at Dillard University last year. At one point in her talk, she stated that we needed to “start a mass movement.” I was with her when she said she wants to abolish the Prison Industrial Complex. But she lost me when she failed to mention the various people and organizations I work with who have been on the ground in New Orleans and around the country fighting the multi-headed hydra. I spoke with her after the event and relayed my feelings that she just dismissed people in that room and failed to connect the audience with the work or the movement, and that a “shout out would have been nice.” She replied that she wished she would have. So did I.
That incident made me start to think about the celebrity activist/scholar who hops around the country and/or world telling of their “discoveries” while achieving fame and status and it made me ask what their role really is in dismantling social systems of oppression. And who are they accountable to? These are questions that I still ask—having critical conversations, even with other people in the movement, about revered movement icons and elders can be difficult and impossible, depending on how much rockstar koolaid has been drank. It is something we need to be conscious of as people who want to end all social castes. Holding one person above another is one of the core values that allows for mass incarceration to exist.
While this book and Alexander don’t go far enough for me in exposing that the globally sanctioned structure of racial casting has always led to state-proliferated mechanisms of domination and control, and although I find it unfortunate that someone who may still be grasping with all of these far-reaching effects is one of the loudest voices on this issue, maybe now that more people are having this conversation because of her book, it will force them to recognize the deep societal and personal implications of mass incarceration.
This August, Alexander released, via Facebook, a statement in which she acknowledged her siloed presentations of the past and vowed to “connect the dots between poverty, racism, militarism and materialism. I’m getting out of my lane.” Let’s hope she does and includes the environment, patriarchy, and other interconnected elements, because someone in her position has a great responsibility to expand awareness of the truth and all of the multifaceted implications that mass incarceration reveals. Without a holistic understanding of our current situation, we will be doomed to repeat inherited oppressive patterns and will never fully heal or move on.
Gahiji Barrow does community activist work and lives in New Orleans, he works for Voice of The Ex-offender and is a member of the national Prison Industrial Complex abolition organization Critical Resistance. He also hosts a news radio program on WTUL New Orleans 91.5fm on Monday mornings from 8am-10am.
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