Father to Son Releasing Heritage
That was That year I felt myself to be drowning in the news reports of murder. I was aware that these murders very often did not land upon the intended targets but fell upon great-aunts, PTA mothers, overtime uncles, and joyful children—fell upon them random and relentless, like great sheets of rain. I knew this in theory but could not understand it as fact until the boy with the small eyes stood across from me holding my entire body in his small hands.
I remember being amazed that death could so easily rise up from the nothing of a boyish afternoon, billow up like fog. I knew that West Baltimore, where I lived; that the north side of Philadelphia, where my cousins lived; that the South Side of Chicago, where friends of my father lived, comprised a world apart. Somewhere out there beyond the firmament, past the asteroid belt, there were other worlds where children did not regularly fear for their bodies. I knew this because there was a large television in my living room.
In the evenings I would sit before this television bearing witness to the dispatches from this other world. There were little white boys with complete collections of football cards, their only want was a popular girlfriend and their only worry was poison oak. That other world was suburban and endless, organized around pot roasts, blueberry pies, fireworks, ice-cream sundaes, immaculate bathrooms, and small toy trucks that were loosed in wooded backyards with streams and endless lawns.
Comparing these dispatches with the facts of my native world, I came to understand that my country was a galaxy, and this galaxy stretched from the pandemonium of West Baltimore to the happy hunting grounds of Mr. I obsessed over the distance between that other sector of space and my own. I knew that my portion of the American galaxy, where bodies were enslaved by a tenacious gravity, was black and that the other, liberated portion was not. I knew that some inscrutable energy preserved the breach. I felt, but did not yet understand, the relation between that other world and me.
And I felt in this a cosmic injustice, a profound cruelty, which infused an abiding, irrepressible desire to unshackle my body and achieve the velocity of escape. Before I could escape, I had to survive, and this could only mean a clash with the streets, by which I mean not just physical blocks, nor simply the people packed into them, but the array of lethal puzzles and strange perils that seem to rise up from the asphalt itself.
The streets transform every ordinary day into a series of trick questions, and every incorrect answer risks a beat-down, a shooting, or a pregnancy. No one survives unscathed. When I was your age, fully one-third of my brain was concerned with whom I was walking to school with, our precise number, the manner of our walk, the number of times I smiled, whom or what I smiled at, who offered a pound and who did not—all of which is to say that I practiced the culture of the streets, a culture concerned chiefly with securing the body.
The culture of the streets was essential—there was no alternative. I could not retreat into the church and its mysteries. My parents rejected all dogmas. We spurned the holidays marketed by the people who wanted to be white. We would not stand for their anthems. We would not kneel before their God. The meek were battered in West Baltimore, stomped out at Walbrook Junction, bashed up on Park Heights, and raped in the showers of the city jail. My understanding of the universe was physical, and its moral arc bent toward chaos then concluded in a box.
That was the message of the small-eyed boy, untucking the piece—a child bearing the power to body and banish other children to memory. Fear ruled everything around me, and I knew, as all black people do, that this fear was connected to the world out there, to the unworried boys, to pie and pot roast, to the white fences and green lawns nightly beamed into our television sets.
Every February my classmates and I were herded into assemblies for a ritual review of the civil-rights movement. Our teachers urged us toward the example of freedom marchers, Freedom Riders, and Freedom Summers, and it seemed that the month could not pass without a series of films dedicated to the glories of being beaten on camera. Why are they showing this to us? Why were only our heroes nonviolent? Back then all I could do was measure these freedom-lovers by what I knew.
The world, the real one, was civilization secured and ruled by savage means. How could the schools valorize men and women whose values society actively scorned? How could they send us out into the streets of Baltimore, knowing all that they were, and then speak of nonviolence? Some things were clear to me: The violence that undergirded the country, so flagrantly on display during Black History Month, and the intimate violence of the streets were not unrelated.
And this violence was not magical, but was of a piece and by design. But what exactly was the design? And why? I must know. I must get out I felt this but I could not explain it. This was two years before the Million Man March. I was haunted because I believed that we had left ourselves back there, and now in the crack era all we had was a great fear.
Perhaps I must go back. Perhaps we should return to Mecca. My only Mecca was, is, and shall always be Howard University. This Mecca, My Mecca—The Mecca—is a machine, crafted to capture and concentrate the dark energy of all African peoples and inject it directly into the student body. The Mecca derives its power from the heritage of Howard University, which in Jim Crow days enjoyed a near-monopoly on black talent. And whereas most other historically black schools were scattered like forts in the great wilderness of the old Confederacy, Howard was in Washington, D.
I first witnessed this power out on the Yard, that communal green space in the center of the campus where the students gathered and I saw everything I knew of my black self multiplied out into seemingly endless variations. There were the scions of Nigerian aristocrats in their business suits giving dap to bald-headed Qs in purple windbreakers and tan Timbs. There were the high-yellow progeny of A. There were California girls turned Muslim, born anew, in hijab and long skirt. There were Ponzi schemers and Christian cultists, Tabernacle fanatics and mathematical geniuses. And overlaying all of this was the history of Howard itself.
The Mecca—the vastness of black people across space-time—could be experienced in a minute walk across campus. I saw this vastness in the students chopping it up in front of the Frederick Douglass Memorial Hall, where Muhammad Ali had addressed their fathers and mothers in defiance of the Vietnam War. I saw its epic sweep in the students next to Ira Aldridge Theater, where Donny Hathaway had once sung, where Donald Byrd had once assembled his flock. Some of them came up from Tubman Quadrangle with their roommates and rope for double Dutch. Some of them came down from Drew Hall, with their caps cocked and their backpacks slung through one arm, then fell into gorgeous ciphers of beatbox and rhyme.
Some of the girls sat by the flagpole with bell hooks and Sonia Sanchez in their straw totes.
Bridging the LGBTQ Community’s Generation Gap
Some of the boys, with their new Yoruba names, beseeched these girls by citing Frantz Fanon. Some of them studied Russian. Some of them worked in bone labs. They were Panamanian. They were Bajan. And some of them were from places I had never heard of. But all of them were hot and incredible, exotic even, though we hailed from the same tribe. Now, the heirs of slaveholders could never directly acknowledge our beauty or reckon with its power. Everyone of any import, from Jesus to George Washington, was white.
This was why your grandparents banned Tarzan and the Lone Ranger and toys with white faces from the house. Serious history was the West, and the West was white. This was all distilled for me in a quote I once read, from the novelist Saul Bellow. We were black, beyond the visible spectrum, beyond civilization. Our history was inferior because we were inferior, which is to say our bodies were inferior. And our inferior bodies could not possibly be accorded the same respect as those that built the West. Would it not be better, then, if our bodies were civilized, improved, and put to some legitimate Christian use?
And so I came to Howard toting a new and different history, myth really, which inverted all the stories of the people who believed themselves to be white. I majored in history with all the motives of a man looking to fill a trophy case. They had heroes, so we must have heroes too. But my history professors thought nothing of telling me that my search for myth was doomed, that the stories I wanted to tell myself could not be matched to truths.
Indeed, they felt it their duty to disabuse me of my weaponized history. Their method was rough and direct. Did black skin really convey nobility? Victims of a trick. Would those be the same black kings who birthed all of civilization? Were they then both deposed masters of the galaxy and gullible puppets all at once? You know, black. Did I think this a timeless category stretching into the deep past?go
Could it be supposed that simply because color was important to me, it had always been so? This heap of realizations was a weight. I found them physically painful and exhausting. True, I was coming to enjoy the dizziness, the vertigo that must come with any odyssey. But in those early moments, the unceasing contradictions sent me into a gloom. There was nothing holy or particular in my skin; I was black because of history and heritage.
There was no nobility in falling, in being bound, in living oppressed, and there was no inherent meaning in black blood. And this fear ran so deep that we accepted their standards of civilization and humanity. But not all of us. In fact, Bellow was no closer to Tolstoy than I was to Nzinga. And still and all I knew that we were something, that we were a tribe—on one hand, invented, and on the other, no less real.
The reality was out there on the Yard, on the first warm day of spring when it seemed that every sector, borough, affiliation, county, and corner of the broad diaspora had sent a delegate to the great world party. I remember those days like an OutKast song, painted in lust and joy. The black world was expanding before me, and I could see now that that world was more than a photonegative of that of the people who believe they are white. Sometimes this power is direct lynching , and sometimes it is insidious redlining.
There will surely always be people with straight hair and blue eyes, as there have been for all of history. We did not choose our fences. They were imposed on us by Virginia planters obsessed with enslaving as many Americans as possible. Now I saw that we had made something down here, in slavery, in Jim Crow, in ghettoes.
At The Mecca I saw how we had taken their one-drop rule and flipped it. They made us into a race. We made ourselves into a people. Could I ever want to get into the world they made? I was born among a people, Samori, and in that realization I knew that I was out of something. It was the psychosis of questioning myself, of constantly wondering if I could measure up. But the whole theory was wrong, their whole notion of race was wrong.
And apprehending that, I felt my first measure of freedom. This realization was important but intellectual. It could not save my body. Indeed, it made me understand what the loss of all our black bodies really meant.
Morgan Heritage | Biography & History | AllMusic
Always remember that Trayvon Martin was a boy, that Tamir Rice was a particular boy, that Jordan Davis was a boy, like you. When you hear these names think of all the wealth poured into them. Think of the gasoline expended, the treads worn carting him to football games, basketball tournaments, and Little League. Think of the time spent regulating sleepovers. Think of the surprise birthday parties, the day care, and the reference checks on babysitters. Think of checks written for family photos.
Think of soccer balls, science kits, chemistry sets, racetracks, and model trains. Think of all the embraces, all the private jokes, customs, greetings, names, dreams, all the shared knowledge and capacity of a black family injected into that vessel of flesh and bone. And think of how that vessel was taken, shattered on the concrete, and all its holy contents, all that had gone into each of them, was sent flowing back to the earth. It is terrible to truly see our particular beauty, Samori, because then you see the scope of the loss. But you must push even further. You must see that this loss is mandated by the history of your country, by the Dream of living white.
Heritage in Motion - Europeana
I remember that summer that you may well remember when I loaded you and your cousin Christopher into the back seat of a rented car and pushed out to see what remained of Petersburg, Shirley Plantation, and the Wilderness. I was obsessed with the Civil War because six hundred thousand people had died in it. And yet it had been glossed over in my education, and in popular culture, representations of the war and its reasons seemed obscured. And yet I knew that in we were enslaved and in we were not, and what happened to us in those years struck me as having some amount of import.
But whenever I visited any of the battlefields, I felt like I was greeted as if I were a nosy accountant conducting an audit and someone was trying to hide the books. I doubt you remember the man on our tour dressed in the gray wool of the Confederacy, or how every visitor seemed most interested in flanking maneuvers, hardtack, smoothbore rifles, grapeshot, and ironclads, but virtually no one was interested in what all of this engineering, invention, and design had been marshaled to achieve. You were only 10 years old. But even then I knew that I must trouble you, and this meant taking you into rooms where people would insult your intelligence, where thieves would try to enlist you in your own robbery and disguise their burning and looting as Christian charity.
But robbery is what this is, what it always was. The richest men in America lived in the Mississippi River Valley, and they made their riches off our stolen bodies. Our bodies were held in bondage by the early presidents. Our bodies were traded from the White House by James K. Our bodies built the Capitol and the National Mall. The first shot of the Civil War was fired in South Carolina, where our bodies constituted the majority of human bodies in the state.
Here is the motive for the great war. But we can do better and find the bandit confessing his crime. This lie of the Civil War is the lie of innocence, is the Dream. Things came into much sharper focus. However, the distant view remained hazy, but this only made me more determined to journey on. With each new step I took, I saw a little more. Somehow the haze of the distant hills never lifted.
It remained. I was only given a clear view of the immediate surroundings. Over time I became contended with that view knowing that in this journey the delight is limitless. S K Tham Those who have struggled with cross-cultural communication of the Word of God will find this book a great assistance. It is not that here at last is a method we can employ that will remove the barriers we face, but there is an explanation and one that is not restricted to any particular Christian cultural group. Please log in below or if you don't have an account, creating one is easy and only takes a few moments.
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30 December, 2018
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