Ancestral Nationality

By Dr. Mujahidun Sumchai
SPECIAL TO THE DEFENDER

“Mental bondage is invisible violence. Formal physical slavery has ended in the United States. Mental slavery continues to this present day....it is worse than physical slavery....the person who is in mental bondage will be “self-contained”. Not only will that person fail to challenge beliefs and patterns of thought which control him, he will defend and protect those beliefs and patterns of thought virtually with his last dying effort.”
–Asa Hilliard

In the minds and hearts of all Americans, especially African Americans, are the painful connections and liberation truths of the past. Yet we are not victims.

We are living our victory.

The present American heart and mind is in recovery, trying to find the language and behaviour that makes our truths of today new for tomorrow.

We are looking for a new medicine language, which includes a bunker government for some, a Black president, a democratic society, education that leaves no child behind with highly qualified teachers in the classroom and a country without racism, classism, sexism, ageism and mindism––forever more.

The American future is both sure on one hand and uncertain on the other. All Americans, but especially African Americans are in need of new ideas that respect and honor our cultural traditions, norms, values and way of life.

Our ways of knowing, being, truthing and universing are culecopolsomatic as we seek survival-purpose justice-solutions. America’s behavioral aesthetics are transforming.

We are looking for a new medicine language, which includes a bunker government for some, a Black president, a democratic society, education that leaves no child behind with highly qualified teachers in the classroom and a country without racism, classism, sexism, ageism and mindism––forever more.

Ancestral nationality is the embodiment of the new American medicine language.
In instead of using skin color descriptive characterizations when talking and writing about others and ourselves, we could use ancestral nationality.

Our actions and words must have the ability to hold Culecopolsologic (CEPS) healing conversations or else we stay injured and in pain.

Today’s CEPS healing conversations must respect and honor our ancestral nationality.
Our ancestral gene pool is our biological reality that shall not be denied–except perhaps in error. We would not be here but for our fathers and mother’s and their parents is all I am really saying.

Today’s healing conversation must also respect and honor the geophysical place in which we act out our daily life and living, of community, work, education, family relations, personal and professional relations, art and science.

Ancestral nationality is the embodiment of the new American medicine language.
In instead of using skin color descriptive characterizations when talking and writing about others and ourselves, we could use ancestral nationality.

Skin color descriptive characterization in speech and writing is the last hinge on the door of racism both international and domestic.

Ethnic descriptions using Ancestral Nationality
• African American • European American • Asian African American • European African American • Mexican American • Pacific Islander American • African Asian • American African • European African • Pacific Islander African • Irish American • Greek American • American Italian • Japanese American • American Japanese • African American Mexican • French American • French African • German American

The applications are endless and limitless within the finite populations of our country, our planet and our imaginations. Skin color descriptive characterization in speech and writing is the last hinge on the door of racism both international and domestic.

Albert Einstein once said, “Problems generated by one way of thinking can not be solved by that same way of thinking.” Race and racism are a problem that is the result of a certain way of thinking. Thinking precedes action in most instances of our daily life and living. If we think a certain way we act a certain way.

Ancestral nationality is a new way of thinking and being in America. Our time for healing is a gift, it isn’t quick and sometimes it appears as if there are no results. We change slowly each and every day with small moves and deep breaths. What if ancestral nationality could be a helpful innovation in our thinking, being, truthing, universing and healing?

Race and racism are a problem that is the result of a certain way of thinking. Thinking precedes action in most instances of our daily life and living. If we think a certain way we act a certain way. Ancestral nationality is a new way of thinking and being in America.

W. E. B. Du Bois said in 1903, “The problem of the twentieth century is the problem of the color-line, –– the relation of the darker to the lighter races of men in Asia and Africa, in America and the islands of the sea.”

In Du Bois’s day and time (the 20th century) this idea was appropriate for the slowly changing American landscape. We are more than a century later and still too many people are thinking in the century past.

We need another way of thinking and being about this American dilemma with its peculiar institutions and badges of color.

The American challenge of the 21st century is ancestral nationality, so that the respect and honor we must show for our mothers and fathers and country helps us to change ever so slowly with small moves and deep breaths.

The late Stephen Jay Gould quotes Darwin’s Voyage of the Beagle, “If the misery of our poor be caused not by nature, but by our institutions, great is our sin.”

Dr. Mujahidun Sumchai, J.D. is a professor of African American Studies at Laney College in Oakland and the Laney BSU advisor.
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Back to Laney Defender's February 2008 issue.

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Black History is more than 28 days

Black history is about more than the past; it is about present day and the future which we create.

There is a running joke within the Black community about Black history month that; again, we received the short end of the stick since February usually has only 28 days.

This is based on the assumption that Black History Month was given to us by some omnipotent figure, known as the “man,” who handed out this menial token of recognition.

Some may find some pride that we recieved an extra day thanks to leap year (and the man). But, Black History Month is more than just 28 (or 29) days.

Black History Month has come far from its humble beginnings to become a time of cultural celebration, education and community service (as well as a magnet for token-corporate sponsorship opportunities).

Originally started as “Negro History Week” in 1926, Harvard educated scholar, Carter G. Woodson, hoped to eliminate prejudicial segregation and racism by educating whites with a more accurate depiction of Black people.

Woodson, who founded the Association for the Study of African American Life and History in 1915, to train black historians, selected the second week of February in honor of Frederick Douglas’ birthday.

There are still many inequities in our society today which stem from the unequal founding of this country.

Soon after, Woodson was overwhelmed with curriculum requests. Woodson is often called the “father of black history month,” and when it became nationally recognized in 1976, it became his legacy.

There are still many inequities in our society today which stem from the unequal founding of this country.

Malcolm X said, “Of all our studies, history is best qualified to reward our research.”

Black history is about more than the past; it is about present day and the future which we create.

Celebrate Black History Month by learning your history. Everyone should learn more about Black history, not just Black people.

Black history month isn’t just about education; it is about action.

People who have recently come to this country should learn about the civil rights movement and how Blacks advocated for the rights they enjoy today.

Black history month isn’t just about education; it is about action. Get involved on your campus, your community. By the way, it’s called “Black Liberation Month” at Laney.

Reginald “Brother Reggie” James is Defender Editor. Email him at reggiegeneral@yahoo.com.

*Parts of this column were originally published published in the Laney Tower in
Spring 2006.

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Back to Laney Defender's Spring 2008 issue.

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Is African Black (Part 3)

Although some African Americans are yet to fully identify themselves with the motherland either out of curiosity or interest but some are definitely not considering themselves Africans or do not like to be called Africans.
For Quinesha (real names withheld), who doesn’t want to be called an African gave her reasons as thus, “there is just too much going on in Africa ; AIDS, poverty etc therefore, since I wasn’t born there, I don’t want to be considered as one.” On the other hand, Patrick (real names withheld) thinks because it is very difficult for him to flow with Blacks born in Africa , it is therefore impossible for people to mistake him for an African. To him, the accent and the way Africans carry themselves make it difficult to “flow” with them. He went further by saying that he thinks Africans are too reserve, conservative and shy in a lot of ways thereby making interaction difficult.

On the contrary, some Blacks born in America who has never been to the African continent before still have a very strong interest in learning about the different African cultures and values. This interest alone does make a huge difference between these interested minds and the likes of Quinesha and Patrick mentioned above.

However, it is pertinent to note that the reason some Blacks wouldn’t like to associate with Africans could be because of “self pride” and the impatience in learning about the different African cultures. Also, another factor could be the painstaking in getting used to the numerous African countries there are, the various tribes and ethnicity, the food, languages etc. Notwithstanding, the cost of taking a trip to Africa and the travelling distance involved has really discouraged most Blacks. Therefore, it becomes a personal decision as to do I want to be called an African because I am Black or I am an African because I am from the Motherland?

So, what’s the buzz in being a Black, an African or an African-American? Are they all the same meaning? Is it the skin color, different weather conditions, country of birth, difference in food, difference in cultural and moral values, accent, difference in looks, dress sense/code, family structure, languages, tribes, areas of interest etc that defines who an African is or because statistical data defines it as Blacks or African-American.

Blacks need to wake up and embrace one another in love and stop worrying about what they think about Africa . All the media does is neglect the beauty of Africa and stereotype AIDS, poverty and corruption for the world to see. Africa is full of life and rich in resources. Blacks could be called Africans if they identify themselves as one, and possess in them the reassurance of a better Black generation. Being Black is beauty itself and we glow in pride and not in shame or denial. We are the ones that have endured persecutions and war; therefore, we have to stay strongly in love, and not in separation. Unity should be our watchword, and there should be no “I” in place of “we” and “me” in place of “us” It would be a shame for Blacks to continue in disunity because we are all one from the Motherland, we should sing it loud with a collective Black voice. Let’s not hate on one another because life is too short. We are the World’s greatest and should start living it. ONE LOVE!

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Who is the real 'American Gangster'?

Remember the film "The Birth of a Nation"? Based on Thomas Dixon's novel, The Clansman, the 1915 film set during and after the U.S. Civil War, is one of the most influential films in the history of Hollywood.

Due to the innovative technical feats of the time, it is still considered required viewing for all college film students. But the film glorifies the Ku Klux Klan while depicting the Black man as a savage beast.

One hundred years later and the negative portrayals of Black men on the big screen still remain. Enter "American Gangster."

One hundred years later and the negative portrayals of Black men on the big screen still remain. Enter "American Gangster."

Now brace yourself for "American Gangster" overload: (1) the film starring Denzel Washington, (2) the Jay-Z album, inspired by the film, and (3) the DVD release of BET's documentary series. All right on time to satisfy America's craving for the savage Black brute.

The BET documentary series has fascinated nearly one million viewers per episode for nearly a year now with its classic American crime stories. America's most infamous Black "gangsters"--you know the ones your favorite corporate rappers impersonate and imitate--are dramatized on the silver screen.

I don't know what is worse, our international image as Black men, or our internalized self-concept. Not only do people believe we are criminals, at home and abroad, but many of us believe it and fall victim to the limited lifestyle of crime and the expanding prison industrial complex.

Denzel's "American Gangster," brings the life of Frank Lucas, a 1970's Harlem drug lord, to the big screen. Although Denzel won the Academy Award for Best Actor for his portrayal of a crooked cop in "Training Day," he did not win for "Malcolm X," in 1993. And since Hollywood loves the image of the "Bad Black Guy," Denzel is sure to be rewarded again.

Lastly, Jay-Z's upcoming lyrical interpretation of "American Gangster" will likely do nothing more than promote Black gangsterism.

I don't know what is worse, our international image as Black men, or our internalized self-concept. Not only do people believe we are criminals, at home and abroad, but many of us believe it and fall victim to the limited lifestyle of crime and the expanding prison industrial complex.

"American Gangster" is American violence in blackface. The real "American Gangsters" reside in the White House.

"American Gangster" is American violence in blackface. The real "American Gangsters" reside in the White House.

Bush continues to break the supreme law of the land and, in true drug lord fashion, took over Saddam's country. There's no coincidence the Taliban banned opium production in Afghanistan, but it returned after the U.S. invasion.

Cheney...shot a man in the face and didn't serve a day.

And Cheney? He shot a man in the face and didn't serve a day.

Now that's some real "gangster $#*%!"

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Is African Black (Part 2)

On job applications and other materials containing statistical data on race sometimes get me confused. Some of these data could spell out the Black race in a column and at other times would interchange it with African-American.

It leaves me wondering if Black is the same with African-American. I am not sure what criteria were used in rating them both as the same, but I am pretty sure that it is considered to be the same for some reason.

I recall my first few months in America on every job application I fill; I get confused what to declare as my race, and whether to be marked out as an African-American or a Black.

This is because in my own understanding, being African-American means I was either born here in America or something while being an African incorporates a fine cultural background, strong ethics and moral values of a common people, well defined structural traditional values which make a huge difference.

Therefore, when I don’t see AFRICAN on race columns, I feel unease and tempted to put own column.

Blacks notwithstanding is a broad term used to describe a people who are of a Black origin? The question then becomes, who is an African? An African could be someone born in Africa or who is of African descendant. African Americans have a dual-identity. This is because they are Americans and also of the African origin.

One of my Asian friends said to me one day that it is very difficult for him to differentiate between “real” Africans and Blacks. When I asked him what he meant by “real” in his statement, he says he understands that the Blacks that are born in this country are not “real” Africans because of the significant differences he sees between “real” Africans and them.

These differences to him are; the accent, dressing patterns/styles, the kinds of food, facial structure, tribes, family structure, areas of interest, academic performance etc.

I was really perplexed with his findings because I have never really sat down to elaborate on these differences to understand if there is any truth to it.

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Is African Black (Part 1)

By Patience Agdaba
Special to the Defender

By virtue of identifying or finding one’s place in race, it is often times a challenge to some people, and to others a collective pride for not having to identify to one’s race. For Blacks, it is often debatable as to who are Blacks? Are they any different from Africans? Who are African-Americans? It is quite an important subject that needs to be deeply looked into.

As an African and a foreigner in the United States of America , having to identify with my race is a part of me everyday of my life. I am aware of the different races in our society today and how these races are categorized on different materials or race columns. What interests me is the way races are decided upon and how they are passed on to us as final decision that has to be acceptable by everyone.

In Laney College , Blacks make up about one-third of the population of students and staff in the school. The other two-thirds are a combination of other races. Even among the Black population, questions such as "Where are you from?" "Are you African?" or "Are you African-American?" gets asked all the time.

These questions often trigger discussions amongst peers and other races who find it difficult to identify who is an African? and "Is there a difference between Blacks and Africans?"

Part II
On job applications and other materials containing statistical data on race sometimes get me confused. Some of these data could spell out the Black race in a column and at other times would interchange it with African-American.

It leaves me wondering if Black is the same with African-American. I am not sure what criteria were used in rating them both as the same, but I am pretty sure that it is considered to be the same for some reason.

I recall my first few months in America on every job application I fill; I get confused what to declare as my race, and whether to be marked out as an African-American or a Black.

This is because in my own understanding, being African-American means I was either born here in America or something while being an African incorporates a fine cultural background, strong ethics and moral values of a common people, well defined structural traditional values which make a huge difference.

Therefore, when I don’t see AFRICAN on race columns, I feel unease and tempted to put own column.

Blacks notwithstanding is a broad term used to describe a people who are of a Black origin? The question then becomes, who is an African? An African could be someone born in Africa or who is of African descendant. African Americans have a dual-identity. This is because they are Americans and also of the African origin.

One of my Asian friends said to me one day that it is very difficult for him to differentiate between “real” Africans and Blacks. When I asked him what he meant by “real” in his statement, he says he understands that the Blacks that are born in this country are not “real” Africans because of the significant differences he sees between “real” Africans and them.

These differences to him are; the accent, dressing patterns/styles, the kinds of food, facial structure, tribes, family structure, areas of interest, academic performance etc.

I was really perplexed with his findings because I have never really sat down to elaborate on these differences to understand if there is any truth to it.

Although some African Americans are yet to fully identify themselves with the motherland either out of curiosity or interest but some are definitely not considering themselves Africans or do not like to be called Africans.
For Quinesha (real names withheld), who doesn’t want to be called an African gave her reasons as thus, “there is just too much going on in Africa ; AIDS, poverty etc therefore, since I wasn’t born there, I don’t want to be considered as one.” On the other hand, Patrick (real names withheld) thinks because it is very difficult for him to flow with Blacks born in Africa , it is therefore impossible for people to mistake him for an African. To him, the accent and the way Africans carry themselves make it difficult to “flow” with them. He went further by saying that he thinks Africans are too reserve, conservative and shy in a lot of ways thereby making interaction difficult.

On the contrary, some Blacks born in America who has never been to the African continent before still have a very strong interest in learning about the different African cultures and values. This interest alone does make a huge difference between these interested minds and the likes of Quinesha and Patrick mentioned above.

However, it is pertinent to note that the reason some Blacks wouldn’t like to associate with Africans could be because of “self pride” and the impatience in learning about the different African cultures. Also, another factor could be the painstaking in getting used to the numerous African countries there are, the various tribes and ethnicity, the food, languages etc. Notwithstanding, the cost of taking a trip to Africa and the travelling distance involved has really discouraged most Blacks. Therefore, it becomes a personal decision as to do I want to be called an African because I am Black or I am an African because I am from the Motherland?

So, what’s the buzz in being a Black, an African or an African-American? Are they all the same meaning? Is it the skin color, different weather conditions, country of birth, difference in food, difference in cultural and moral values, accent, difference in looks, dress sense/code, family structure, languages, tribes, areas of interest etc that defines who an African is or because statistical data defines it as Blacks or African-American.

Blacks need to wake up and embrace one another in love and stop worrying about what they think about Africa . All the media does is neglect the beauty of Africa and stereotype AIDS, poverty and corruption for the world to see. Africa is full of life and rich in resources. Blacks could be called Africans if they identify themselves as one, and possess in them the reassurance of a better Black generation. Being Black is beauty itself and we glow in pride and not in shame or denial. We are the ones that have endured persecutions and war; therefore, we have to stay strongly in love, and not in separation. Unity should be our watchword, and there should be no “I” in place of “we” and “me” in place of “us” It would be a shame for Blacks to continue in disunity because we are all one from the Motherland, we should sing it loud with a collective Black voice.

Let’s not hate on one another because life is too short. We are the World’s greatest and should start living it. ONE LOVE!

Read more...