It must have been about 20 years ago when I first began thinking about creating a "Cultural Salon" as a reaction to the mundane social circles In Washington D.C. The richness of intellectual and artistic interchange had died, college friends had moved, the internet had not yet become the phenomenon it now is... I romanticised about the Salons of the mid to late 1800's in Paris, London and Berlin and the cultural dynamo of the Harlem Rennaisance. I was fortunate enough to meet a gentleman, an artist who lived and traveled with James Baldwin... Jimmy he affectionately called him, and he spoke often of their small cottage in southern France and of the many Artists, Poets and Luminaries that dropped in to chat and relax. Well, the impressionists, cubists, modernists, etc. all hung out together famously in those days and shared their ideas with one another creating a creative greenhouse in a world that was rapidly changing. I longed to have lived in those times, to have met Cassat, Rodin, Ellington, Fitzgerald, Baker, Balwin, well I did finally meet Baldwin and others purely for the joy of intellection upon the arts. This was in the late 1980's and by the mid 2000's I happened to run into a friend of mine from Hampton University who had been living in New York since he graduated in the early 90s. Well, I was surprised to hear him comment that in all of the wonder that is New York he never met anyone who ever really had anything interesting to say about art, literature, architecture, science, fashion or anything... I was so surprised to hear this since it had also been my experience. Well here I am in 2011 attempting the Virtual Salon...

Wednesday, June 24, 2015



In order to better understand the symbolic meaning of the confederate flag you must first read the Confederate Constitution dated March 11, 1861.  There should be no mistake whatsoever that this document, when published, proclaimed the provocative implementation of a seditious crime against The United States of America pursuing a single-minded objective that would bind the enslavement of black men, women and children for perpetuity.  On April 12, 1861 the confederate army opened fire on Union soldiers at Fort Sumter provoking the Union to react.  This violent act incontrovertibly symbolized the confederate secession from the United States constituting the first and most treasonous act against the nation in its then 85 years history since the declaration of American Independence from Great Britain in 1776.  150 years later this confederate treason remains the most treacherous and violent act ever committed against this country.  It was an act of such gravity that the United States government was literally compelled to fight the confederacy knowing that the confederate movement had been amassing arms for decades in preparation for what it certainly but delusionally visualised as its heroically presaged debacle with tyranny.  I say delusional because the powerful slave-owning men behind the confederate movement were fully aware that since 1776 the egalitarian ideals of the European enlightenment were eroding the divine right of European nobility but in America the equation was far more complex.  It was more than a battle between countrymen, it had become infected by the overlay of racism…

In place of the confederate flag Americans curious about thier history should discover the flags and banners of the black American freedom fighters who fought gallantly in the Civil War to earn their liberation from the institution of slavery.  These flags document some of the most ultimate tests of the human spirit.  Rather than obsess about an obsolete symbol of treachery embodied in the confederate flag we must strive to understand the complete picture of the Civil War which included black and white men who strove for lofty values of humanitarian civil rights together...


Racism is a profound and pathological sickness in America and those who are infected organize themselves around established symbols of bigotry.  Furthermore, racism knows no particular color, racists are often cultivated through the delusion that they are defending themselves against what they perceive to be racist acts, it is a complex and troubling matrix. 


The confederate flag is a symbol of racism.  While removing this historic symbol or racism from use in all government facilities will not cure racism it will send a clear message that the government does not condone the use of this symbol.  Authentic confederate flags should curated in museums or private collections behind protective glass as the memorabilia of a wicked and failed attempt to arrest human freedom and civil rights.  They belong with such insidious symbols as the Nazi swastika and other icons of hate. 

The preamble to the confederate constitution reads similarly to the American Constitution of July 4, 1776.  The United States preamble reads as follows:

“We the People of the United States, in Order to form a more perfect Union, establish Justice, insure domestic Tranquility, provide for the common defence, promote the general Welfare, and secure the Blessings of Liberty to ourselves and our Posterity, do ordain and establish this Constitution for the United States of America.”

Compare this to the confederate constitution of March 11, 1861 below:

“We, the people of the Confederate States, each State acting in its sovereign and independent character, in order to form a permanent federal government, establish justice, insure domestic tranquillity, and secure the blessings of liberty to ourselves and our posterity invoking the favor and guidance of Almighty God do ordain and establish this Constitution for the Confederate States of America.”

The original American Declaration of Independence of 1776 was revised prior and up to July 3, 1776 to exclude language that may have been interpreted by southern colonies and prospective states as being sympathetic to the idea that black peoples and slaves were equal to all men and that slavery was immoral.  This was done to ensure the buy-in of the southern colonies and remained a point of hot debate that reached its boiling point in the mid nineteenth century.  Both preambles invoke divine power to validate the laws encompassed in their scope.  But the confederate constitution goes further clarifying that notwithstanding its lofty opening language referencing the terms justice, tranquility, blessings and liberty as hallmarks of their government the right to own slaves and maintain a subordinate class that would not qualify as, “citizens of the confederate government”, would be defended by the law. 


The confederate constitution makes reference to slavery twice, first in Article 1, §§ 9 (I), (2) & (4) and secondly in Article 4, § 2 (I), (3). 

Article 1, §§ 9(I), (2) & (4) appear to limit the importation of African Slaves except from the United States which it has just seceded from but by so doing clearly condones the lawful possession of slaves and the institution of human enslavement.  But § (4) boldly proclaims that no law may ever be passed that prohibits the ownership of slavery and we must assume that this was intended to mean for all perpetuity.  The passages are copied verbatim below:


§ 9. (I) The importation of negroes of the African race from any foreign country other than the slaveholding States or Territories of the United States of America, is hereby forbidden; and Congress is required to pass such laws as shall effectually prevent the same.

(2) Congress shall also have power to prohibit the introduction of slaves from any State not a member of, or Territory not belonging to, this Confederacy.

(4) No bill of attainder, ex post facto law, or law denying or impairing the right of property in negro slaves shall be passed.

The second mention of slavery appears in Article 4, § 2 (I), (3).  This section makes it clear not only that the law supports the ownership of slaves in particular, (as it fails to make any special or exclusive mention of any other common form of chattel), but that it will be the instrument of repatriation of slaves to their owners.  It does not mention whether the law will allow slaves to be freed of service but appears to imply slavery is a perpetual condition from cradle to tomb, read the passage below:

§(3) No slave or other person held to service or labor in any State or Territory of the Confederate States, under the laws thereof, escaping or lawfully carried into another, shall, in consequence of any law or regulation therein, be discharged from such service or labor; but shall be delivered up on claim of the party to whom such slave belongs,. or to whom such service or labor may be due.

The full text of the confederate constitution is available online at: 


Everyone should visit this document to fully understand its implications with respect to slavery and race.  It is quite clear that this document represents a challenge to the growing social climate of the mid nineteenth century which had become more sympathetic to the cause of abolition than human enslavement on both sides of the Mason-Dixon line.  In a modern society ruled by the iconic logos of global corporations such as Nike and Coca Cola it is easy to comprehend how powerful a symbol such as the confederate flag can be in the promotion of socially derelict and anachronistic ideals.  The American constitution and its the antithesis embodied in the confederate constitution personify the classic dichotomy between good and evil.  The American flag symbolises the mortal sacrifice of men of conscience for the good of all human beings while the confederate flag has come to symbolise the selfish and primitive culture of institutionalized racism and murder.  As surely as we must continue to heal the sickness of racism in America so must we divest ourselves of its principal icon, the confederate flag.  It must be relegated to its proper place which is a museum exhibit.  It is a mockery of the many men who selflessly died for the freedom of all men. 


We cannot deprive the subculture of confederate sympathizers from having a romantic reverence for the confederate flag carried by their ancestors but we must be intelligent enough to ensure that this minority sentiment is kept in proper perspective with the rest of the world and that it does not become an instrument of terror and hatred in present times.  A lot has happened since the confederates lost the Civil War in 1865.  One of them is that the confederate flag was retired for all times and the American flag was raised again in those rebellious lands as a hopeful sign of social progress. 



We live in a world of symbols that convey clear messages to those who see them.  There are so many positive images for the Civil War, many of which are the relics of black soldiers who fought valiantly for their freedom.  Everyone should be familiar with these hallmarks of human struggle. They are more legitimate elements of Americana to be preserved in the conscience of the people than the flag of traitors.  The visual domain is the most powerful of all because it says instantly what would otherwise require a great deal of verbal or written communication.  When we do the math it is clear that the confederate movement personifies a failed betrayal to the United States of America paid for by thousands of lives.  One has only to read the confederate constitution, a brief document derivative of the U.S. constitution but loaded with specialized language that supports racism and human enslavement.  The confederate flag goes hand in hand with the confederate movement it is its bright star intended for instantaneous human consumption.  Every black man, woman and child understands the perverse hatred and depravity visited upon them behind the confederate flag and it causes a hurtfulness that cannot be quantified.  Because America has moved forward in the past 150 years this obsolete symbol must be removed from all government use.  The confederate flag represents among other things the unlawful secession from the government so it is contradictory for the government to fly the flag of traitors.  Furthermore the flag sends a message of hate and bigotry exacted upon all races, ethnicities and sexes and this must not be condoned by government.  We should all read the confederate constitution in order to understand its malicious intent for there the truth cannot be concealed.  Support the ban of the confederate flag. Vive La Union!




Tuesday, June 16, 2015



The world in which we live strives to sell the life struggles and accomplishments of others, for compensation of course, as part of a capitalistic “Memoir Machine”.  But where does our culture find space and time to focus on and celebrate the ordinary man who is after all the archetype of the memoir machine.  For what makes the unbridled passions of other men appetitive to other men is the singular fact that their aspirations are so very similar to our own.  Memoirs whether written or virtual are supposed to be offerings laid upon the  gilded altar of all human lives dedicated to amazing human experiences by those who have led distinguished and extraordinary lives near to the closure of their own.  So the buy-in of early twenty-first century Americans who opt to worship the puerile and otherwise pedestrian events of people just like them appears to be part of the looky-loo, self-absorbed culture that has replaced Da Vinci’s Mona Lisa or Laura Facey’s sculpture, Redemption Song.  The first question is, “How much of ourselves do we lose by living through others”?  The second is, “Why have we so easily given up our passion to be organically extraordinary”?

Are selfies and Social Media pages the extent to which we can satisfy our manifest destiny?  Do they personify internal equilibrium and contentment?  Are they personalized, miniaturized vignettes of the reality programming we covet?  Do they or rather can they sufficiently convey the intrinsic, unscripted us in substantive ways that can never be captured by social media?  More appropriately let me ask yet another provocative question, “What is your soul about and in what tangible ways can the world be blessed by it”?  When your cup is full that is when it is time to spill it out unto the world.  When your cup is yet being filled, shaped, coloured, is the time to most enjoy its uniqueness in the world.  At that time, yet unfilled, it is not ready or really worthy for global consumption… but twenty-first century culture sells amoebic realities at the highest prices humanity can bear as if there are not more fitting, refined and elegant examples. 

The personal war humanity has been waging with twenty-first century culture has been to preserve its privacy and intimacy.  This is an unfortunate result of the sexual, social and political revolutions of the past 300 years in human history but to some well worth it.  Humanity has learned to appreciate itself by challenging and dismantling anachronistic ethical and moral structures that have taken 100,000 years to evolve.  As a tool for advocacy the individual has often chosen to become the icon of resistance.  Black nationalists during the mid-twentieth century donned a distinctive look and behaviour including their apparel and verbal communication.  Neo-Soul aesthetes adopted a unique style with naturalistic hair and funky clothing reminiscent of the 1970’s recycling slang such as hip and groovy and blood and main-man to add verisimilitude to the scene.  These were all positive affirmations answering James Brown’s call to “Say It Loud! I’m Black And I’m Proud”!  It can be argued that these movements were part of a larger epoch consolidating the cumulative energy of thousands of years of civil rights struggle wherein people no longer had to “Do Their Thang” in secret.  

The generations that have come to define the second half of the 20th century and the first quarter of the 21st are fully and legally capable of “Letting It All Hang Out”!  As I said, these people lived for their passions, fought, were beaten and died for them.  What socially forward passions are Americans willing to die for today?  What ideologically altruistic constructs are they so enamored of that they are willing to take the same personal risks to defend? So I am big on posing philosophically complex questions at my audience… here is another…  “How many times have you asked yourself, (and honestly answered), if you were doing something because it was an intrinsically beauteous passion or because everyone else was doing it”?  This is where we really have to make a clear distinction between public and private extrinsic and intrinsic.   We cannot ever hope to appreciate ourselves if we are unable to comprehend the simple threshold that defines the two.  A man has to know where he begins and ends and where the world around him, pressing him in, pushing him about, begins and ends.  He has to be the doorman controlling how to leak himself into the public and how much of the public he will allow to leak into him.  A man who has mastered this understanding of boundary and existence can only have done so by developing a strong, moral and ethical character identifying him as the medium through which history either is or is not moved positively forward.  To understand his intimate relationship with the public and private aspects of his manhood together with his innate responsibility to manage it for the betterment of humanity is the goal of constructive self-consciousness.  

So the selfies and the social media pages, the bling and VIP-isms of the 21st century carry little weight compared to our understanding of who we really are in the private world of our self.  We have to turn away from the world and often in order to get us properly calibrated.  When adjusted properly the world is just the world but is it ever a world because we are such an integral part of it and we can see how intimately we affect it, we are irreplaceable.  So for my last question I want to ask you another compound question: “When was the last time you consciously mentally, physically, or otherwise stepped away from the world around you and took as much time as you needed to step into yourself?  What did you see there and how did you like what you saw? How committed are you to spend some time with self again and on a regular basis as a means of healing and positive orienting therapy? Only you can understand how to appreciate and understand yourself as a man in 21st century America…


By Bigdaddy Blues

Monday, May 25, 2015



50 years ago a man was most likely to be married or seriously committed by his mid-twenties and a father by his late-twenties.  But the sexual and social and economic revolutions pioneered in America in the late 60’s and 70’s caused Americans to rethink the entire family institution causing the past 50 years to become a true experiment exploring its alternatives.  This meant the dissolution of thousands of years of tradition in which men were married at 16-20 years, fathers at 21 and grandfathers by their early 30’s; and expecting to pass into the ages by their late 40’s and 50’s; my how the world has changed.  Coupled with advances in modern science men are living longer and staying single longer, it’s a new day.

Ironically mature men live in a world that is still primarily focused on the issues of younger men and it is quite apparent that the realities of men 40 and older are quite different from those of their 20 and 30 something counterparts.  One of the most critical issues that somehow eludes the attention of sociologists is mature dating and relationships.  A young man has an optimism time can afford but a man who has already lived half of his life expectancy simply does not have time to waste through attrition with unlikely potential.  The problem is determining where there actually is potential, which theoretically should be a skill set an experienced man in his forties or older should have developed.  But alas the world is just not as perfectly balanced as the glass of Bourbon I sipped only a few seconds ago.  Many, not all mature men are overworked, overburdened with financial, health and social responsibilities and will honestly admit that the past 20-30 years of relationships have been a blur of misfit trials and experiments each time depositing them into a new seat of the same terminal of bachelorhood again.  After weighing out the good and the bad a mature man might conclude the only place of real peace has been the single life.  As the years gather themselves a single man has ultimately to think about his ability to manage his life against variables bought about by age. 

Growing older can be a potentially desperate prospect for a mature single man because he has to assess his ability to continue to mange his affairs.  He has to consider whether he desires to find relationship only a security measure to ensure he has someone to support him as he grows older or whether he wants to continue to search for a soulmate that will serve his functional and aesthetic needs.  Married to either of these choices is the social dimension.  As we grow older though we are mentally better equipped to manage most emotional issues love and the stress of a relationship, (whether it is one of love or not), tend to bear more heavily on our psyche.  Troubled and tumultuous relationships, breakups, etc., tend to age mature men faster than they do younger men not only because older men have less time to manage them but because their emotional investment is much greater.  Mature men generally have more psychical/emotional as well as financial/physical resources at stake and like most things that affect older people the process of regrouping after a cataclysmic breakup opens old wounds that are now slower to heal. 

Sometimes mature man get to a point where they figure it isn’t worth the trouble to start a new relationship that could potentially end up in failure, better to quit while they are ahead.  Others are so fearful that a breakup in their golden years will tear them apart emotionally spoiling their hard-earned peace, scarred by past experiences; they will face loneliness rather than open up what they see as a Pandora’s Box. 

Sometimes mature men are able to focus their optimism figuring they should be far better equipped to manage anything that a new relationship sends their way with their life’s experience under their belt.  These men remain open to change and pursue the potential of a new relationship as an objective experiment, taking into account but not obsessing about financial and emotional obstacles perhaps planning for both success and failure pulling only the positive lessons from the past.  These men approach new relationships the way they marvel at a virgin sunrise understanding there is only so much preparation one can make for the unexpected and therefore staying open to the promise of a new day.



Monday, April 27, 2015



Is it our civic responsibility to speak up when we witness crime and injustice?  Even if we cannot physically intervene when we witness wrongdoing are we not bound by virtue of the loftiest principles of humanitarianism to speak up, speak out either directly or anonymously?  If we fail to act after seeing evil prevail does our apathy reinforce the right of others to do evil?  Do we have a right to expect renumeration in any way other than apathy when we become the victim of injustice?

Anyone who lives in a major urban area where there is a large subway or airport is familiar with the ubiquitous public announcement encouraging the masses to “Say Something” if they’ve witnessed a crime or potential terrorist activity.  An appeal is being made to our moral and ethical constitution that assumes we are fundamentally responsibility to take positive action whenever we see that an injustice has been or may be done.  In a truly democratic society focused on protecting the individual and collective welfare of its citizens this philosophy totally works.  

Let us then ask ourselves if we live in such a society?  The theory of collective responsibility assumes that we have each other’s back and can therefore expect a return on the support that we give to the unified team.  But in a country where there are historically opposed teams the level of return is directly proportional to the sophistication of resources each team can draw from.  Teams with the best resources can expect the best response and outcomes while everyone else… well… we all know how that cookie crumbles.  Teams or should I say communities having little or no resources can only expect a proportionally small response and outcome to injustice.   When we factor in racism as a variable the squeakiness of the wheel really has no relevance at all for the disadvantaged community reaching out for assistance because it is strategically, structurally cut off from political and economic power.  Obviously the primary reason these communities are disadvantaged in the first place is because they have no political or economic power therefore if they are to survive they must manufacture their own power in creative ways that will make them unavoidable and formidable.  The philosophy and practice of being thy brother’s keeper has selectively been denied black American men in America and they have been excluded from the decision making sectors of our government and private industry.  Outside of the angry rantings of urban rap and hip-hop black men in this country have no voice of power.  America has cultivated a blind-eye when it comes to the protection of the rights, and well-being of black men allowing its citizens to witness all manner of social atrocities being committed against them without indulging them to “Say Something”, do something or change anything that would deviate from the historic path of oppression and indifference.  Culturally this problem plays itself out like a broken record numbing everyone to the tune without ever making an attempt to get a fresh record and needle or even a new machine. It is quite clear that American culture does not care about the welfare of black men and has set aside vast prisons as a strategic reservoir for locking them out of its consciousness.  Over the past few years while social atrocities have continued to be committed against men of color there have been no public service announcements to proclaim the intrinsic ethical and moral responsibility of American citizens to speak up and intervene whenever they see a black American man being publicly lynched or murdered by the police or even worse by random vigilantes.  This is due cause to ask ourselves if there is any difference between the deliberate assassination of black American men by police and the potential of some random act of violence perpetrated against humanity by an unknown terrorist?  The obvious conclusion is that the police are actually the terrorists, their violent acts the primary threats of terrorism that Americans should report as suspicious and malefactious.  Only by virtue of some mesmerizing hypnotism has the media successfully brainwashed the American people into ignoring what the rest of the world sees as the cold blooded murder of black men.  The sport of lynching black men is still the national pastime; it is the official national sport after over 300 years!  Publicly condoned atrocities against black men, their families and community go back hundreds of years in this country setting a legal and social precedent for what can only be viewed as a specialized genre of racial terrorism.  So while the media broadcasts programming designed to make Americans tremble and cower in their couches, on planes, trains, buses, in automobiles and places of public assembly in fear of foreign terrorists plotting to bomb, shoot, main, behead and destroy America another silent terrorist attack is being inflicted on black men in America.  America must decide which terrorist group it needs to fight first, the internal terrorists that continue a racial war on black men in America dividing this country or foreign terrorists who will use the racial division in this country to undermine the whole.  The internal terrorism is not proclaimed as a threat to the American people, it has been kept silent, like a covert military operation at least until recently with the advent of global social media where its grisly images have outraged the world.  As the murders and images keep coming forth it becomes all too clear that the power structures represented by the Justice Department and the local jurisdictions where these civil rights atrocities occur do not have the best interest of the black man or his community at heart.  Where then does the black community turn for support?  What should the black community do in reaction to the unrelenting reign of terrorism launched upon it for hundreds of years? There are really only two ways the black community can act and neither of them promise immediate results.  The first choice is rioting and violent retaliation which is certainly the least desirable choice and clearly not a viable solution in the long run.  The second choice involving the organization and perpetuation of a strong economically and politically leveraged platform is the most viable solution but one that would take considerable time to accomplish.  The second choice is an investment that will see fruition in time but it will see countless souls lost through attrition until an economic and politically viable foundation is prepared to carry the weight issues it must combat.  As the civil rights violations against black men rise time is a luxury the black community does not have, it must quickly galvanize itself as a comprehensively effective power to counteract what can only be viewed as a flagrant challenge to its very existence by the police and the municipal and private institutions that have historically supported them.  So when someone who is not black asks why so many black Americans do not trust the police we can easily answer with, “Just google it baby!”  There is a third choice that includes an attempt within the black community to compromise with forces which have historically acted against its best interest.  That difficult dialogue has been put off far too long and it must be initiated by a community armed with burgeoning self-empowerment.

Only in the past decade has the camera phone and personal video recorder taken subjective media control out of the hands of the major broadcast industries placing them in the hands of the ordinary citizen.  The potential of an individual to refute and reverse racist propaganda that could be interpreted as lies and prejudices actively promoted and perpetuated by a mass media historically insensitive to the community of black Americans is limitless!  The assassination of a black man by a police officer in Alabama was instantaneously documented on a private citizen’s cellphone.  The cold-blooded murder of a black man incarcerated by Baltimore City police was documented in fragments allowing the police time to administer an organized but impotent non-assassination scheme during an interstitial time after his arrest where objective cameras were not able to document what had transpired.  But when a man dies from a severed spine after being detained by the police and the arresting officers say they don’t know how or presumably why he died we have a game of ruthless but primitive wits to expose.  On the street there is an old saying used to call out someone who is lying bold-faced in spite of the fact that it is an obvious deception.  On the street if someone told me the story that the Baltimore police have told the public I would say, “YOU MUST THINK THAT FAT’S NOT GREASY”.  But we all know that fat is greasy, it always has been and it always will be greasy.  What racially motivated police terrorists must understand is that black Americans and the American peoples will no longer agree to affect blindness to their terrorism, they will be held accountable for their actions and the tradition of lynching will forcefully end.  So we must step back from the Baltimore slaying to contemplate what reality the police who arrested this newest victim of police violence are attempting to sell the world?  Are they building a twisted parallel reality theory comparing for example spontaneous human combustion to a self-severed spine? Can anyone really believe that a perfectly healthy man could burst into flame mirroring the Baltimore case where we are led to believe a man’s spine mysteriously severed itself?   Can we intuit the “I don’t know” of their testimony serves to answer their own fears and insecurities about why they chose to murder him in cold blood!  This case in particular confirms my personal theory that humans are capable of some of the most reprehensible crimes which they will all too easily rationalize away if they are allowed to get away with it.  Humanity must make certain these murderers do not get away with their crime! We must hold these and every other murderer accountable…

If permitted police terrorists will continue to defer to a technique where they can administer their cruelty off-scene, away from the scrutiny of ordinary taxpaying citizens.   For this reason 100% surveillance is necessary from the time a person is approached even while he is in his cell awaiting trial.  If anyone asked me whether the cost to support this level of surveillance was justified I would say certainly, yes.  The cost to policemen who fail to produce seamless video documentation of an incarceration gone awry must also be instantaneous and irrevocable conviction.  When racist and violent, homicidal police understand they are being watched this kind of violence will stop!   It is quite clear that we cannot rely on the integrity of our police forces, they must be watched at all times in order to ensure the safety of every American citizen, it has come this this bleak standoff between the taxpayers and those charged with the lofty task of enforcing and protecting our personal safety.  For my part I opine that the police have created conditions that have ultimately come back to haunt them and after hundreds of years the general public is finally paying attention to every breath they take and for good reasons.  We are close to the end of an era of police terrorism but it is not over yet.  No person and especially no officer charged with the protection of the well-being of citizens is above the law and it is about time that we stopped affording them carte blanche amnesty from evildoing.  We must place them under the same microscope that the rest of the American citizenry is placed.  Yes it’s about time!

But let me get back to the underlying theme of this article.  This essay is an appeal to the individual.  It is a proclamation that charges every American citizen with the responsibility to speak up and be held accountable to defend the human/civil rights of everyone around them whoever they might be, regardless of sex, race or ethnicity.  Although we may ignore this responsibility apathy will not make it disappear and we all run the risk that our blindness may someday come back to haunt us.  I opine that as citizens of the larger collective of humanity it is our incontrovertible duty to be our brother’s keeper.  So if we ever witness or suspect any evildoing we are bound by a higher moral and ethical force to take that knowledge to a responsible person or body of authority.  I do not believe we have a choice in the matter because it serves to keep in balance that sense of karma in which a deed is exchanged for a deed of equal value.  In this we should not be focused on remuneration, we should only be selflessly focused on our ethical and moral responsibility.  We as humans are ethically and morally responsible to do whatever is within our power to balance the scale of evil and injustice.  We are bound by a soulful covenant with our humanity and with all creation to practise the civil virtue of vigilance taking action against injustice and evil by exposing them in every way we can to end police terrorism freeing up society to pursue the greater good of a unified American people.


Saturday, March 14, 2015



Every single mature man has thought about the possibility of his death and has considered what will happen to his belongings at that time.  Whether you are a wealthy man with property, stocks and extensive financial and material assets or whether you are like many men with only a few precious assets this debate should be happening. If you are at least in your mid-thirties and up and especially if you are forty or older it is time to make your first will or trust. 

There are many reasons why a single mature man needs to look ahead to make plans to manage his care when he becomes ill or to manage his assets at his time of death.  As if in ironic contrast to the extended life span of twenty-first century humans the trend has been that many men are dying earlier than ever before due to unexpected health issues.  The lightning fast economy in which we live can potentially devastate a man’s assets in less than a months time if he is not well enough to manage them properly. In today’s socially disconnected society the roles of stewardship formerly assumed by a man’s beloved family are no longer set in place.   When a bachelor of advanced years becomes ill it may easily be assumed that he may no longer have any family members alive to care for him.  Furthermore, there may not be anyone close who is responsible enough to manage his health or financial affairs after he has died.  Many single men become overly self-sufficient to a fault, having no plan “B” to fall back on in times of crisis. 

There are economical ways to manage one’s health and estate in times of crisis. A more permanent method for dealing with ones asset’s after they have died is by composing a will.  A savvier method of managing ones assets while alive extending after one has died would be the establishment of a trust.  As with all legal arrangements there will be some cost involved in the creation of a sound will or trust but it is well worth it considering the many frivolous things we expend our financial resources on during our lifetime. 

A will is a legal document that outlines how the deceased desires their assets to be distributed after death; it may include instructions regarding the administration of power of attorney in the event the grantor becomes too sick to manage their affairs.  One thing every single man should know about a will is that it can be legally contested in a court of law meaning that it might be possible for a relative to maliciously dismantle the well-intended offerings of a man’s last will and testament. 

A smarter solution to the management of ones living and dying provisions would be the establishment of a trust.  A trust is nothing more than a legal entity, like a business, created to manage a person’s assets while they are alive and after they are deceased.   The trust is rock-solid, it cannot be contested or corrupted by any relative or outside entity.  The trust is designed to both manage the day to day financial obligations of a man’s estate and his own healthcare in the event that he is rendered incapable of making his own decisions.  The trust ensures that bills will continue to be paid and assets will continue to be cared for and maintained during a man’s illness and even after his death if he so desires.  Furthermore, it assures that assets he desires to will to others will be properly delivered.  A trust will also manage the allowance of monies to friends, relatives and charitable institutions.  For a single man who may not have anyone close to manage his affairs a trust is perhaps the best friend he will ever make.

One of the strongest arguments for gay marriage came about during the height of the AIDS epidemic when gay couples who had grown and shared assets together lost them in bitter legal battles with unsympathetic families of the deceased.  Furthermore, these men were forbidden the power of attorney during the last days of their loved ones life after managing them while they were both alive and healthy.  Last wills and testaments were bitterly fought and many men lost these legal battles because of the larger stigma associated with the gay lifestyle.  Had there been a trust in place however even the strongest bias could not have prohibited administration of the legal provisions encompassed therein.  It is not my intent to oversimplify the establishment of a trust, only to warn mature men through this example that nothing is guaranteed unless it is laid out in plain legal English.  The time to discover that you have not adequately planned for the inevitable is not when the crisis hits, it is here and now while you are in the prime of your life!

If you are curious in the least I implore you to explore this matter further using the links I have attached at the terminus of this article.  They go into much greater technical detail about the nature of trusts.  I leave you with two timely suggestions posed as challenges.
1.        Set up a trust or will to manage your affairs and set a deadline of not more than a month to begin setting it in place.
2.       Make certain that the will or trust includes clear instructions for how your health is to be managed in a time of crisis identifying a responsible trustee.

Living is a wonderful gift and part of living is the management of death, yes even our own post-mortem affairs.  Single mature men are closer to a day when they will have to deal with the sobering realities of a serious illness or death, so it is best to be prepared ahead of time.  As we grow older we see how our close friends and relatives begin to transition, many of their deaths are followed by bitter disputes over assets, and nobody wants those kinds of circumstances to put a shadow on their legacy.  Plan now and live in relative comfort knowing that your affairs are duly ordered.  Do this not only for your own serenity but for the peacefulness of those who survive you…


1.       Estate Planning: Is a Trust Necessary?: 
2.       Establishing a Living Revocable Trust: 
3.       The Pros and Cons of Setting Up A Family Trust:
4.       How To Set Up a Trust Fund If You’re Not Rich:

Thursday, January 29, 2015





Hiram R. Revels won Jefferson Davis's Congressional Seat in Mississippi Senate in 1870.  He was the first Black American elected to the U.S. Senate.  His predecessor was President of the Confederacy.

Of the many challenges facing black men in America coping with the reality that they may be more likely to become the victim of crimes committed by another black male ranks as one of the most formidable stresses and contradictions within a social structure that would most benefit from gender and racial solidarity.  In a country more keenly focused on racial tensions between different cultures and races the phenomenon of black on black crime continues to go untreated by the Black American community perhaps because of the tough internal realities it will be forced to confront.  Many believe that the black community has never effectively organized itself against this problem attributing peaks of black on black crime statistics to shifting trends in economic opportunity and decreases in crime to attrition due to temporary incarceration and a troubling steady rate of homicide.  It is an historically unpopular view within the black community to place responsibility on itself.  Denial of its culpability continues to weaken the ability of the black community to sustain itself by effectively challenging mainstream culture and policy to revise prevalently latent vestiges of institutionalized racism set in place over hundreds of years.
Every Black American man who has seen the handsomely styled, gangster film classic Sugar Hill will undoubtedly remember its underlying theme, “I Am My Brother’s Keeper”.  In many ways this beautifully produced and acted film metaphorically captured the far more sinister realness that many black men in America are literally afraid of their own shadow because to them the image of a black man holds a bittersweet irony.  The struggle that most defines and unifies them also challenges them to survive one another within a treacherous arena of social and political razors focused on eliminating both of them.  Pitted against one another black men rarely have time or incentive to question why they have been so challenged neither do they have the resources to step back from the horror playing out before them to combine forces to vanquish the common foe that has set them upon a path of intertwined destruction.  Mirroring the staggering statistics of black on black homicides in the 1980’s Sugar Hill forced the issue of family upon the consciousness of what had become a barbaric black community torn apart by the desperate ravages of crack addiction on one side and the deadly oppression of street gangsters on the other.   Everywhere the threat of a violent death loomed before the faces of black men in America no matter how distanced they were from the bitter debacle for chemical freedom or instantaneous wealth overwhelming the streets. Simply by virtue of their black maleness they found themselves interminably linked to this frenzied pattern of cultural decay. 

“No black male was safe,
no child, adolescent, man or elder…
there was no immunity from an untimely death
or some random criminal victimization
by the hands of another black man!”

In 1997 Michael Smith completed and released an internationally renowned independently produced documentary after completing his master’s degree in journalism at U.C. Berkeley called “Jesse’s Gone”.  Mike Smith studied under the prolific documentary powerhouse, Marlon Riggs, I remember his enthusiasm when he was accepted into that prestigious school.  When I visited him at the end of his first semester he stood out in his class and Marlon was dying of AIDS, it was a difficult yet promising time.

“Mike named the documentary “Jesse’s Gone” because it touched him profoundly; being a young black man himself, that such a prolific and promising young life could actually be assassinated because of another young black man’s lust for street credibility.”

The black man who shot and murdered Jesse chose street credibility over community and family accountability. Not that it would have made matters any better had Jess’s assassin actually hit his intended target because at the end of the day it statistically was and was not just another black on black crime.  Jesse’s Gone made certain that this homicide at least amidst many thousands would not be forgotten as had every other senseless killing of one black man by another.  It was a powerful summary of a singular murder typifying a wave of black on black crimes in southern California. 

“Jesse was an innocent bystander slain at unawares by a misguided bullet.  But the misguided bullet was not the hot metal projectile that severed this man from his life it was the black man who pulled the trigger.”

Like many of us Michael certainly wondered what preternatural variables created the reckless human being that killed his target in cold blood.  Nobody can lay blame on any white man or anyone from any other race for perpetrating this crime, the full blame must fall upon the ensanguined hands of the black man who committed the murder and the black community that created him. In the end neither man nor his community rose to the occasion of being their brother’s keeper. 

“Jesse’s murder and the assassinations of millions of Jesse’s across these United States sends an official but anonymous letter of fear, mistrust, anger, hatred, and violence to every black male, that no black man can ever be expected to assume responsibility as his brothers keeper!” 

The result, juxtaposed against the larger reality of racism in America has created a noxious malaise within the psyche of Black American men feeding the conflagration of self-hatred like a self-destruct button smoldering from overuse.  Police brutality and antiquated legal policies continue to intensify the real struggle for a peaceful existence in America for black men but they only mirror on a much smaller scale the brutal way that black men treat themselves. 

“As outside observers, people from other countries and races are often astounded by the phenomenon of black on black crime and they are even more amazed at the way Black Americans appear to be completely blind to it.” 

Many immigrants to this country unaware of the history and struggle of black peoples in America immediately notice the extraordinary power of black on black crime as a culturally destructive force.  They are even more confused by the resistance of the black community to acknowledge it as a major obstacle to social and economic progress. The world sees a black community in desperate denial rationalizing black on black crime as somehow less of a problem than white on black violence.  We should all understand that violence is violence, simply put, and we can no more ignore the history of racism in America than we can absolve the black community from its responsibility to end its internal violence.

“For a black community embattled on multiple fronts… ending black on black crime is a simple remedy for treating racism from the inside out.” 

If black communities are ever to be restored to any degree of stability the destabilizing climate of apathy must be dismantled.  The black community must commit to prosecute men who have committed black on black crimes… every offender past, present and future must be wrested from the comfort of the ethically deficient landscape insulating them from justice so they can be held publicly accountable.  Whether these black men have committed crimes against their own people and communities or others they must be locked away long enough to prevent systemic re-infection allowing assailed communities to recover.  When I use the term community I do not only mean houses, streets, schools, sacred spaces, public parks, retail and commercial structures; foremost I mean the people they serve because without people these features would be purposeless…  It is so difficult to quantify the profound the gravity encompassing and engaging the condemnation of a man to a life sentence.  

“But if the alternative would be to continue a now clearly failed experiment in social science festering after more than 50 depressing years many would opine that a different and far more restrictive solution should be applied.  The terminus of the current path is hauntingly absolute, it precludes the irreversible destruction of the black community!”

Imagine the effects of black on black crime on a young, black, male child who has been cautioned from infancy to fear other black males pursuant to a real threat of violence.  The cumulative effect might be to fear rather than revere his black male counterparts and elders to whom he might otherwise look to for friendship and mentoring throughout his journey to manhood.  How will this male child come to see himself if not as a reflection of those men closest to him with whom he shares a similar cultural history? The result may be that he will either assimilate the stereotype,  isolate himself from it or play the middle line as a strategy for survival.  After placating the expectations that his world imposes upon him to be a gangster at what point might he give up and begin to believe the violent mirage he has masterfully manufactured just to stay alive? In any event, his ability to absorb and process the essential elements of manhood will always be managed against a guarded threshold, his ability to bond with other black men to establish a healthy sense of brotherhood will be potentially corrupted by the real struggle to balance reality with human nature.  And this young man’s understanding of human nature will necessarily be colored by his ability to comprehend the real threat to his own existence as represented by other black men in his environment who might be his potential attackers or assassins. 

“One must ultimately ask the fundamental question, “How can you be the parent, brother, sister, relative or friend of a black male and justify turning your back on the crime that poisons his community against his survival?”  If a black man’s street credibility is predicated upon the fact he is a well-known criminal and murderer in his community then how can anyone snitch on him when his reputation is common knowledge?” 

Perhaps we should exhume the corpses of all the men murdered in black on black crimes and pile them up in the neighborhoods where they died to remind those communities how devastating their silence has been…

At the beginning of the twenty-first century black men searching for solutions to redivivate deteriorating communities dead end on the issue of cultural solidarity and in particular black male unity largely because of the phenomenon of mistrust, self-loathing and self-induced blindness fostered by violent crimes committed against black males by other black males. Nobody wants to deal with the hard reality that in order to clean up black communities’ men who are committing or who have committed black on black crimes thriving in criminal enclaves established for decades will have to be locked away from society indefinitely to give these communities a chance to recover. 

“Quite bluntly, many believe that if there is no commitment to prosecute and lock away men who commit black on black crime so that community building efforts can take root, grow and enjoy several generations of prosperity this problem will never be solved.” 

Certainly crime will always exist however the proportion of black on black crime to overall criminal activity can be significantly reduced through structured community involvement on a national level but this must be coordinated with the criminal justice system to ensure that fugitive criminals are quickly incarcerated and permanently removed from society where they have already forfeited their “Raison d’etre”.  The question is,

“By substantially removing the criminal element precipitating black on black crimes from society will black men feel less threatened by one another? Will they begin to trust each other enabling them to form more cohesive and functional bonds, developing the kinds of economic, social and educational partnerships required to re-build the infrastructure of the black community?”

The answer is that this is only one critical part of an holistic solution which is itself a complex, many-layered organism.  In order for the holistic model to function effectively this aspect of community reform must be in place…  There are other aspects of community reform that will play an essential role in the success of the holistic model such as prison reform, welfare reform and the reform of child support laws all on a national level.  The issue is so vast that it will certainly require the effort of several think-tanks having the ability to focus on different pieces of the puzzle, sharing their data across institutions and coordinating their extrapolation of this data into the creation of tangible and practical solutions. 

I have always imagined that a young, black, male child seeking the comfort of belonging will gravitate to a place that feels most like a home where he can thrive.  So when historic facts preclude that his peaceful existence will be compromised in an environment where it is highly likely he will be predated by other black males he will be forced to entertain and implement, (if he is to survive),  a pathological, Machiavellian rivalry with them reserving the potential to play itself out with only one man standing.  A black male is continually pitted against these odds never certain what fate will deal him.  In many landscapes of the black community where death is always hyper-tangible this variable creates an exponentially exaggerated instinct for survival. But the sheer number of young, black males forced to survive against identically lethal odds do not have time to comprehend what caused them to kill or die in spite of or because of their early preparation for death.  

“How many lives of black men have been and will be lost through a dripping faucet of attrition?  As the brutal game plays itself out generation after generation the spigot will finally rust shut or erode itself away spewing a last desperate flood of death before the flow expends itself or is cut off.  For these black men who seemingly await certain death, an untimely mortality will either be prevented as a result of effective reform or death will systematically extinguish itself down to the last human life.  What a precarious and preventable drama lay ahead for black men in America.” 

We can assume that as a result of black on black crime a self-perpetuating network of animosity and hatred has been generated reflecting innumerable homicides playing out as gang wars, family rivalries and other acts of violence and that vendetta’s will be carried from generation to generation especially among poor peoples who are often forced to live among mortal enemies.
“Death may be instantaneous
but the grief built up behind murder
is a slow-burning candle…”

We know it will take generations in order to repair the psychological scars black on black crime has left upon the community.  What appears not to be understood is the urgency with which reform must ensue.  The degree of denial stifling the black community regarding its own self-destructive path may ultimately be its doom. 

“Everyone says they are down with being their brother’s keeper but when the time comes time to make good on that promise all contracts are conveniently breached.  This is because the black community and the country are degraded to the point that they are literally in bed with the criminals who perpetrate black on black crime.”

If a black, male child is fortunate enough to make it to adolescence and enter manhood without the fetters of a criminal record, a legacy of gang involvement, drug or substance abuse either documented or undocumented he faces a world that more than not sees him through a camera lens that instantly evaluates him as if he were a fugitive from a violent crime scene. 

“The imagery of racism made powerfully manifest as a systematic defamation of the black male image in America acts as a great levelling device reducing all black men to savages and barbarians regardless of their extraordinary achievements as compared to the whole of humanity. This mainstream trend exacerbates the self-deprecating, psychological effects of black on black crime but it cannot be seen as the entire blame for this phenomenon.  If anyone is to be blamed it must be the individual who allows himself to succumb to the default. Society has not held a gun to any black man’s head forcing him to kill another black man.  Every Black American man can choose to be his brother’s keeper defying the odds so let the blame lie on the heads of the men who opt for crime over conservation!” 

As objects of a biased lens every black man is filtered through a predictable range of possibilities by those who encounter them and nearly every parallax visualizes a high likelihood these black men will be illiterate, poor, desperate, violent, irrational, and dangerous! Fortunately most black men learn early on how to manage perceptual racial bias but the fact that it is even necessary poses its own problems in their cumulative psyche. It is purely reasonable to assume that in response to and in spite of this kind of perceptual bias Black American men have historically fortified themselves with role models they see as positive.  These role models serve to amplify their intrinsic self-esteem as armor against externally applied and anticipated aesthetic rejection. The genre of filmmaking called “Blackspoitation” featured examples of black male heroes with provocatively exaggerated sexual and physical attributes whose urban prowess magically assuaged the outrageous bias their peoples were forced to endure. 

“In many positive ways these larger than life icons validated black manhood and soothed a deep fear many black men had for one another because of black on black crime. They allowed themselves to bond and identify with another black male as a conceptual ally rather than as a physical enemy.  The problem is that this brand of brotherhood was only sustainable on an artificial, antiseptic level and had no relevance to the realness of brutality on the street. Imaginary heroes such as these can be a wonderful supplement to an established history but in the case of black American men the actual historical superstars forming the fundamental hierarchy who should have been universally revered and emulated such as Frederick Douglass,  W.E.B. Dubois, Thurgood Marshall and others became obscured by a fictitious rabble of racially stereotyped media icons created by persons who were not invested in the establishment of an historically relevant pantheon of Black American male icons.”

One of the most complex and under-examined social and mental issues that many psychologists believe to have been created within the psyche of Black American peoples due to the effects of racism is a hyper-intensified insecurity syndrome.  This syndrome is characterized by an overly developed need for external acceptance and respect from others substituting what in most people is an intrinsic sense of self-worth or confidence.  Some psychologists believe this trend may be linked to the brutal mental and physical abuse endured by black peoples whose pride and dignity were broken by the institutionalized racism of slavery. If this theory is true it could explain why street-credibility has become so important in the black community exposing a deeply problematic vein of insecurity hundreds of years in the making.  Nearly everyone would agree that there has to be some rational explanation for the thousands of incidences of black on black homicides, there has to be a common pattern unifying these crimes and it is far more complex than the mere happenstance of proximity.  There is a reason, (or there are closely interrelated reasons) why these crimes were committed by black men against other black men and not any other race or ethnic group and many believe that the time is far overdue for the black community to seriously study and produce viable solutions to end this problem. 

“It is difficult to delve into this uncharted region with an objective mind blind to the biases and stereotypes already manufactured by the machines of racism highly likely to have but shy of a proven intent to set into motion this self-perpetuating evil.  We must remember it is one thing to conjecture premeditated mal-intent and another to empirically prove it.  The black community has charged racism rather than internal flaws in their own community to be the fundamental cause of black on black crime for so long it is now high time to prove it or let it go!” 

Evaluated against this dichotomy in outline form alone one can visualize the possible origins of this trending madness causing generations of Black Americans to react with excessive sensitivity and recklessness when they feel their image, dignity, manhood or street credibility has been abused. It is a perfectly natural reaction for people whose image has suffered continual attack by mainstream culture.  For this reason positive image building has always been a paramount in Black American culture if not only to creatively refute the negative images of slavery and the legacy of ignorance and impoverishment forced upon it.  Black men and women have always been overly proud of their appearance and decorum as a means of distinguishing themselves from  the stereotypical “Coon” image promoted in mainstream American culture. 

“The image of a black man as conveyed by mainstream culture in 2015 has evolved from the outlandish engravings created by Courier and Ives in the mid to late 1800’s but sadly many of the underlying elements conveyed in modern media still promote the bottom line upheld in this country to justify the wholesale disenfranchisement of an entire race of people.”

During the 1960’s and 1970’s the “Black Is Beautiful” and “Black Power “ campaigns began to aggressively address this blemish in the self-image of Black Americans.  While flooding the market with products and media celebrating the beauty of black peoples was not enough to heal centuries of psychological abuse it was a positive beginning.  The movement successfully linked the physical beauty of black peoples to their ancestral heritage on the continent of Africa at a time of great cultural prosperity reviving historic links that had been forgotten and obscured by racist propaganda in America.  Centuries had now passed leaving black men to face the reality before them in a place that could not have been farther removed from those glorious civilizations of ancient Africa.  In America right here and right now black men are and have been oppressed beyond comprehension but they remained proud and industrious men. Because many black men have had to endure levels of poverty frowned upon by mainstream culture there has always been a strong desire to conceal their economic reality beneath the trappings of prosperity.  Also, because of the documented trend of racism to attack the prosperity of Black Americans in order to preserve the status-quote many conservatives have been careful to play down their economic successes for fear of retaliation.  This is also a huge factor weighing in on the virtual invisibility of black industrialists and intelligentsia.  Historically media such as Jet, Black Enterprise and Ebony have focused on this less conspicuous realm of the black community.  Many Black Americans have historically banked on their ability to gain economic success without formal education and by operating outside of traditional and lawful business structures. Racial disenfranchisement made these occupations necessary up to a point but they became less viable alternatives after desegregation.  Enter the rise and fall of the image of the black male hustler… During the height of black on black murders in this country the image of the black man as “Hustler/Gangster” was also at its peak. 

“The image of the drug lord was virtually worshipped as a god in the black community and since these men brutally exercised their powers over the life and death of thousands of their victims it might be a stretch but one could say they temporarily usurped the very throne of the almighty himself.”

  Nearly every Black American man worshipped and wanted to emulate the image of the gangster/hustler whether they actually were part of that street hierarchy or not. 

“Although it was quite evident that image alone had no cash-in value at the local bank to desperate men accustomed to poverty the transient luxury afforded by merely appearing to be economically well-endowed was as intoxicating as the transient high they got from drugs that paralyzed their community.” 

Sugar Hill successfully portrayed the grizzly occupational hazards of ill-gotten wealth but human instinct will always fantasize that it can be that exception to the rule.  No matter how many would-be exceptions fill the cemeteries of urban consciousness it will always be the nature of true desperation to die for a dream when it has nothing else to lose.  And there are so many different dreams among black men, many of them so simple in scope, feeding only the need to experience the feeling of success without regard to its ethical or moral foundation.  

“In contemporary culture this need for success, and to bolster ones image has caused some black men to murder other innocent black men for nothing more valuable than a coat, a pair of sneakers or other material and conceptual symbols of wealth and status.” 

Desegregation was the first critical step in the direction of self-esteem for many black men.  When viewed within the total picture of human social evolution it is clear that desegregation afforded black peoples in America a tangible reference point from which to begin to visualize themselves as equals to other people and as humans. One has only to Imagine what desegregation meant to men, women and children who had been told they were inhuman forced to endure a brutal, unrelenting campaign of physical abuse and racial character assassination. Can you understand the sheer power of racism to evoke the most profoundly embedded sense of self-loathing in the peoples who suffered hundreds of years of hopelessness?  If you can fathom this then you can understand how precious a gift desegregation was for black peoples seeking to re-establish their image and status as members of the human race after it had been kept from them for hundreds of years.  Racism has created a false vacuum of non-identity.

“Black men in America yearn for established and diversified role models they can easily identify in mainstream culture.  There is a plentitude of positive black male icons spanning the centuries of oppression but their legacy has been marginalized and hidden from mainstream history; American history was simply written around them.”

Ironically, contemporary American culture has developed a disdain for history allowing it to neglect careful revisions that would systematically insert Black American men into their proper positions of importance. It is a typical human reaction when forced to admit that history as you knew it is no longer valid or stacked in your favor to lose interest in the importance of history. 

“Rather than embrace a fair recalibration of American history to include the contributions of the diverse cultures and peoples who have shaped it mainstream America has chosen a policy of historic amnesia developing a sudden disdain for the importance of historical education as if it is somehow now irrelevant to the flow of modern life, unimportant to the struggle of day to day survival.  Desegregation ushered in a new social admixture that anticipated the recalibration of human facts.”

Desegregation finally opened the door to legal if not genuine human acceptance and inclusion for which Black Americans had waited centuries.  However because they did not carefully navigate their immersion into mainstream culture the black community prematurely sacrificed many of their long-standing institutions hoping they would be invited into formerly white institutions many of which had a long history of racial imperviousness.

“Once dismantled black people realized how difficult if not impossible it was to revive the dying legacies of Black American industry and ingenuity which cumulatively celebrated so many difficult decades in the building.” 

Today black men yearn for that unrealized promise not only of conceptual and physical freedom but of true racial freedom or as it might be visualized, for the absence of racial self-consciousness. Today Black Americans as a whole are revisiting the formidable task left dangling some 5 decades ago by unravelling centuries of encrypted institutionalized bias and replacing it with honest to goodness justice. It is a sobering hallmark of these times that so many black men continue to struggle with their identities on many levels unable to connect with the glorious heritage of their past and driven by the mean offerings of a mal-focused present that cannot comprehend why it prioritizes street credibility at the cost of fundamental human ethics, morals and community sustainability. 

“An observer focusing on contemporary American civilization for the first time might opine that Black American culture has become highly efficient at loving and hating itself to the point that neither is distinguishable as a dominant virtue.” 

If anything is certain it is that someone eventually has to speak the unmentionable delivering a candid critique of Black American culture removing the pretense of political correctness and saccharine obsequiousness to tell it like it is.  The black community has historically mistaken constructive criticism for a beat down. 

“Black Americans who air their race’s dirty laundry outside of their community are frowned upon, the black community is in the closet with its inability and unwillingness to confront and solve its own problems.  Outing it is in its own eyes tantamount to sedition!”

There is a time when it is best to ignore the advice of the crowd and likewise there is a time when it is wise to follow the crowd’s advice.  When everyone else can see what the black community cannot see about itself it is a clear sign that it may be high time to listen to the crowd… or at least carefully weigh-out the validity of their warnings…

Self-imposed isolationism and denial casts so many black men into a paranoid state of insecurity.  Society offers little substance to decorate the vacuum which stands in the place of self-identity and in the absence of reason there reigns the unchallenged spectre of sheer and utter chaos!

“No matter how carefully a black man insulates himself from his black brother he knows the odds are high that he will be victimized by crime and it will be inflicted upon him by another black male.  This reality has to have a profound effect upon all black men and cumulatively upon their culture and community.” 

As a result many people are waking up to the irony demonstrated by the myopic focus of the black community on white on black crime whilst ignoring the larger crisis of black on black crime.  It raises the tough question, “How the black community can effectively manage externally inflicted crime and racism when it is afraid of its own shadow”?