Since Afrikans were first kidnapped away from their home in
the mid-16th century, efforts have been made to define what it means to be Black
and be in America. Perhaps the first major attempt to define this question was
made by David Walker, in 1829, with his Appeal to the "coloured"
citizens of the world. So profound was Walker's work that states such as Georgia
and Louisiana passed laws against it's circulation.* The state of North
Carolina made it a crime to teach a slave to read. * This document alone
inspired both "free" Blacks and slaves alike. The Appeals also served
as the model on which all future struggles, in regards to
Afrikan/Afrikan-Americans, would be based. Almost two centuries ago the
question of "race" was just as controversial as it appears to be at
the dawn of the 21st century. Afrikan-Americans found themselves being
disenfranchised and treated as 2nd class citizens in a nation that their parents
and grandparents helped to create. Many people, such as Walker, found
themselves being able to enjoy a small measure of civil rights while the masses
of their kindred were being subjected to the most inhumane treatment possible on
earth. These first intellectual pioneers paved the way and passed the torch to
such nobles as Frederick Douglas, Sojourner Truth, Booker T. Washington, Ida B.
Wells, W.E.B. DuBois, Marcus Garvey, Zora Neale Hurston, Malcolm X, Shirley
Chisholm and countless others. Nevertheless, at the dawn of yet another
century, the question is no closer to being answered and far from being settled.
Undoubtedly, one primary reason for the ambiguity and lack of definition to
this question is what has come to be dubbed as "that
Black stuff". Exactly what is that "Black
Stuff"? Well, that "Black Stuff", as it is commonly
referred, does not consist of a singular topic. If this were the case then the
question of being Black/Afrikan in America would have been answered decades ago.
What that "Black Stuff" is composed of
however takes the form of Afrikan/Afrikan-American history, education, culture,
arts, and religion. In essence, that "Black Stuff"
which is dreaded and abhorred so much, by some, is us. It is the sum- total of
our collective efforts, energy, and desire to be free in America. That
"Black Stuff", as it is so in-aptly put,
is the corner stone of our struggle against social injustice and for political
and economic empowerment. Unfortunately, all too often, embracing all that
comprises the notion of "Black Stuff"
only serves to cause derision within our collective. Far too often, brothers and
sisters who exhibit a sense of pride in the accomplishment of our people are
viewed as being into that "Black Stuff". As a result we often find
ourselves alienated not only from certain arenas in society, but from family
members as well. Often those who find themselves trying to sort through the
endless myriad of falsehoods, in a search for knowledge of self, are ridiculed
or stigmatized by our own people. Often brothers and sisters are characterized
as being radical or militant simply for exhibiting thoughts of such fundamental
ideals as freedom, justice, and equality. What is it about
Afrikan/Afrikan-Americans that cause us to put on blinders whenever we view the
age old struggle our ancestors have endured? What is it about the truth of our
numerous accomplishments, knowledge of past social customs, and the ancient
history of our people that bother some people to such a great degree? What is
it that troubles Black people about "Black Stuff"?
There are those who would argue, and rightly so, that our failure to adequately
resolve many of our issues is the product of over 400 years of chattel slavery.
The adept student may even offer up the Willie Lynch letter as a rationale for
our current social, political, and economic position. While it is certain that
these, along with many other factors, have not aided our position, the issues
surrounding "Black Stuff" go deeper than
that. The issue of "Black Stuff" is
both an issue of self-esteem and of love. Self-esteem because as Dr. John Henry
Clarke so aptly stated, "Powerful people never teach the powerless people
how to take their power away from them. . .[and so we] must start to look into
the mirror and like the image we see." * Love because once a person loves
that image they do see in the mirror then we will cease to give credence to the
idea of "Black Stuff". In truth, there
is no "Black Stuff". It is a term that
we as Afrikan/Afrikan-Americans have created. Perhaps it was created in an
effort not to confront the reality in which we live. Or, it may have been
created to prove to some that not all Afrikan/Afrikan-Americans view our
struggle as the same. Regardless to the terms origin(s) this is our reality and
our struggles are the same. When others in the world view Afrikans on the
continent of Afrika, in the Caribbean Islands, in South America, in North
America, in the Pacific Islands, or in the southern region of India (the "untouchables")
no differentiation is made. Our only differences are those that we perceive and
allow to divide us. So the next time you hear someone state that a brother or
sister are into that Black Stuff" then be proud and stick out your chest.
Hold up your head and recognize that to be into that BLACK
STUFF is to be a part of a worldwide family. We should all strive to
bring into existence the theme of 1nation, 1 purpose, and 1 God for only then
can we hope to have 1 united Afrikan world.
By Daryl Blue
*David Walker's Appeal's, intro. J. Turner
*notes for an African World Revolution, J.H. Clarke
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