Saturday, October 19, 2013

A Black Name



A Black Name
I was listening to The Takeaway program on NPR one afternoon, and there was an interview playing with a black woman who was discussing her concerns about naming her son with a name that would identify him as black or a “black-sounding” name.  There were two responses from other black listeners expressing their offense at the woman’s aversion to using a name that would identify her child as black.  Their position was that racism and discrimination will not go away if you strategically give your children names.  The listeners felt that an individuals name was not that important.  But I wonder?
            A name is a source of identity and can reveal your ancestry, religious beliefs and interests.  It can tell about your life experiences and expectancy, your upbringing and societal influences.  An excellent example of how powerful and enduring a name is, is illustrated by the scene in the movie Roots adapted from Alex Haley’s book of the same name, where the character of Kunta Kinte is being tortured on the order of a white overseer because he refuses to change his name to Toby.
            A name is very profound and can have an impact on your experiences in life, according to some philosophies and cultures.  The Kabalarian Philosophy believes that a “balanced name can channel you toward your true purpose in life and can impact on the way you look at yourself, the way others perceive and treat you, your level of confidence, your energy, creativity and self-esteem.”  When Christians convert to Islam they adopt an Arabic name in order to identify themselves as Muslims.  Reportedly, Native Americans have been known to wait up to a year before naming their children in order to see what their child’s personality traits will be to be able to give him a name suitable to their personality.  In some African cultures, a baby is named for the circumstances surrounding their birth, and again for the family’s hopes for the future or for a beloved relative so that the child will grow to be like that person.  In Japan, they name their children after moral or virtuous qualities or for their position in the family structure (http://www.thetakeaway.org/story/role-names-racism-cultural-pride/).
            “Black-sounding” or “ghetto” names such as Lynishia, Laquisha, Shaqueen, or Marquise are common in the black community and are controversial.  They are connected to stereotypes about black people: ignorant, inner-city, “welfare-mamma’s”.  People like the woman being interviewed on the radio program believe that these kinds of names serve as a disadvantage to the people who have to wear them.  Tests using Google have clarified the negative association that these names have.  The image results that come up when these names are entered into Google are usually mug shots of young black men or women or of women that are dressed as strippers.
            Critics of these names believe these names are without authentic cultural roots and can be a source of embarrassment and a hindrance to social and economic advancement.  According to one educational consultant, the longer, more uniquely spelled a child’s name is, the less likely the child is to be called on to participate in school.  People have reported that employers throw out the resume’s that are from people with “black-sounding” names without looking at the person’s credentials.  Individuals with “ghetto” names have been known to shorten them in order to avoid embarrassment in casual and professional situations.  So where do these names come from?
            During slavery, when Africans were made into slaves in America, they were stripped of their tribal and clan names and they were given the names of their slave master in order to dehumanize them and void their identity, hopes and dreams.  After the Civil War, blacks wanted to reinvent their identity.  They did not know about their ancient naming ceremonies due to being cut off from their roots, and in order to be unique, they began embellishing their names.  During the Civil Rights Movement, black people rediscovered their African roots, and along with the rise of Islam, they began using Arabic and Swahili names.  As the sounds of jazz and hip-hop grew in influence, they were occasioned by an increase in lyrical expression.  As a result, black people’s names became a mixture of Swahili names and percussive sounds which gave rise to names such as Lacretia, Aniqua, DeShawn, DeVonta, or Shaquille.  Economic disadvantage inspired parents to name their children for their dreams and material desires for luxury items and gave rise to names the like of Gucci, Lexus and Mercedes.  Qualities that parents felt described their children produced names in the vein of Serenity, Heaven or Precious (http://www.datalounge.com/cgi-bin/iowa/ajax.html?t=9542689#page:showThread,9542689)

            These names illustrate a lack of cultural awareness attendant to a people who have been deprived of a proper education about their history, and serve as a reminder of the damage that has been done as a result of this miseducation.  They illustrate the struggle black people are enduring in order to carve out an identity.
Published:  http://www.democracychronicles.com/origins-black-name/

Monday, September 9, 2013



Pinky 
            The sinister role that skin color plays in a society that limits its perception to it is undoubtedly highlighted in films such as “Pinky”.  Exploring the experiences of a black woman so light that she passes for white forces one to really examine definitions of race and the rigidity of perception in a racially biased environment.  Patricia “Pinky” Johnson played by Jeanne Crain, returns to the “Deep South” under Jim Crow laws after graduating from nursing school in Boston.  While in Boston, she lived life as a white woman.  She returns to the South because she has, as she says: “nowhere else to go.”
Her return is heralded as good news.  The local black community is happy about her arrival because she would be a great asset to the community due to her medical training.  Her grandmother is expecting her to continue the family tradition of servitude by providing bed-side care to old, dying Miss Em., and a local black doctor is soliciting her to start a nursing school to help provide education and training to the young black women of the community who are high school graduates.
“Pinky” is conflicted and disgusted by what she has to face.  Her grandmother is still providing washer-woman services to the aging and dying Miss Em., who no longer has any money to provide any pittance to her servant.  Everyone in town suspects her of “passing” for white “up yonder” and she is constantly being admonished to stay true to who she is and not deny being black.  This provides an undeniable conflict for the character because who she is, is a woman who looks white.  She has frequent and intense arguments with her grandmother where she declares that she has been treated like an “equal” in Boston and does not want to accept the low-class status that she is being forced into in the South.  “Pinky” determines to leave, however she reluctantly stays out of reverence for her grandmother’s request.
“Pinky” bristles at having to accept a servile position.  She has several venom-filled exchanges with Miss Em. while tending to her.  She demands that Miss Em. respect her due to her training as a nurse.  She fights back against Miss Em.’s subtle accusations of theft, her domineering tone of voice and her requests that she perform servile tasks.
“Pinky’s” past finally comes back to haunt her.  Her white boyfriend that she had in Boston comes looking for her after receiving a mysterious telegram about her, confirming to her grandmother that she was living a lie in Boston.  She confesses to her boyfriend that she is really black.  They reconcile and make plans to be reunited and marry after she finishes working for Miss Em.
In one very illuminative scene, the viewer truly catches a glimpse of the thin racial line that the character has to walk, and is exposed to the strong enticement that the character faces to pass for white.  “Pinky” walks into a fabric store and is immediately waited upon by a white sales woman.  She is shown the best fabric that the store has.  Her money is accepted for payment until it is pointed out by another white patron that she is actually “colored”.  Instantly, she is transported into second-class status and is ganged up on by the patron, the sales woman and the shop owner and is accused of having stolen the money she is using to pay for the fabric.
The film toned down the harshness of racism in the “Deep South”.  Things turned out surprisingly “well” for the young black woman who looks white.  She is made heir to her grandmother’s “employer’s” property and is victorious over Miss Em.’s legal relatives in court as they fight over her will, a rare experience for blacks in the “Deep South”.  Due to the white woman’s benevolent bequeathal, the black community is provided with a nursing training center, hospital and nursery in the home of a former slave owner.  “Pinky’s” boyfriend, played by William Lundigan is surprisingly understanding of being lied to and deceived by his black lover and still wants to marry her and keep their racial differences a secret.
“Pinky’s” grandmother, Dicey Johnson is played by Ethel Waters who does an excellent job of portraying the servile, worshipful mentality of many blacks who worked for whites.  She encourages her granddaughter to stay and work for the family’s owner, even though she sent her away to school in order to improve her station in life.  She relishes any scrap she receives from her owner.  She is “proud” to be left with her deceased owners clothes and does not complain about working for no pay.

“Pinky” was a bold piece for the time it was made in 1949.  It shattered many societal taboos and was banned in some areas of the country for its “suggestive influence”.  Some objected to the onscreen portrayal of miscegenation and for some uncomfortable sexual situations.  The movie director Elia Kazan had a strong history of making movies that tugged at the social fabric of society.  “Pinky” was Elias second film and was one of the first films in America to address racism against blacks.  The film does a wonderful job of bringing society face to face with the juxtaposed lives of whites and blacks in America.  It provides an artful and palatable way for the larger society to face its demons.  “Pinky” is a thought provoking, classic movie whose themes are still relevant to society today.  In a society still struggling with inter-racial unions, legal justice for blacks and providing a level playing field for all its members of society, a contemporary review of this movie’s themes would be a relevant, useful and welcome commentary.

Published: www.democracychronicles.com/pinky-skin-color-identity

Commentary on The Halfway House by Guillermo Rosales


Commentary on The Halfway House by Guillermo Rosales

“The Halfway House” by Guillermo Rosales offers penetration into a world most people do not know exists.  It is a captivating, honest, straightforward viewing of the darker side of human reality.  The unfortunate end of those who fall through the cracks of time is expertly detailed by Mr. Rosales.  This is a frightening tale about the conditions of individuals who barely exist as humans.  It gets its realism from the actual life experiences of the author.  It is unimaginable how anyone could survive or eek out an existence in one of these “places.”
            William Figueras is no longer mentally viable.  He has arrived in Miami from Cuba to relatives who, upon discovering his uselessness, dutifully, resolutely and in an organized, matter of fact way, deposit him at the “boarding home”, assured that “nothing more can be done.”
            The encounters, circumstances and the souls that have been collected in the “boarding house” are beyond belief.  The horror that the denizens of the “boarding house” are enduring is what you find at the end of the road of life.  The cast of personages presented in “The Halfway House” is an array of feeble-mindedness and insanity.  There is: Reyes a man with a glass eye that drips with yellow pus and who urinates all over the “boarding house” as, William puts it, out of “revenge”; Rene and Pepe “mental retards” that inflict violence upon each other; Eddy, a Cuban immigrant that suffers with seizures and Hilda, “the decrepit old hag” who urinates on her clothes, to name a few.
            Arsenio and Mr. Curbelo are the demons who guard the inhabitants of the “boarding house”.  According to William, “I also think that you have to be made of the same stuff as hyenas or vultures to own this halfway house.”  This two-headed Cerberus presides over a reign of terror.  They steal money from the inmates’ government checks, and they burglarize their meager earnings.  They offer them crudely prepared concoctions construed as food.  The residents are harassed.  Their property is stolen.  They are raped, sexually abused and assaulted.
            The internees are trapped and have nowhere to go.  The only options available to them if they escape are jail and the street.  They are too mentally eroded to defend themselves, and they have been abandoned by their families and society.

            Deliverance from the “boarding house” proves to be impossible.  In a fleeting moment of hope, William manages to find a decent place to live and arranges to get his government check from the brutes that guard the “boarding house”.  As William leaves, his jailers call the police, and as Konerak Sinthasomphone was returned to Jeffrey Dahmer after he escaped the latter’s apartment, William is arrested and returned to the filth and stench of the last circle of hell on earth, the “boarding house”.

Published:  http://www.squidoo.com/commentary-on-the-halfway-house-by-guillermo-rosales

Tuesday, August 6, 2013

The Hanging of Paul Bogle







The Hanging of Paul Bogle


            When Paul Bogle learned his fate, he felt vindication.  He was proud to die.  Being falsely accused and imprisoned by evil colonial authorities for fighting against the injustices being perpetrated against his people, and being put to death on a tree, is similar to the life and death of Jesus Christ whose message he preached.

            Even though England abolished slavery in its former colony of Jamaica, and the former slaves were able to choose their employer, field of work and allowed to vote, they were still desperately impoverished and as a result, they could not vote being unable to afford the high poll tax.  Even though blacks outnumbered whites thirty-two to one, whites had all the political and economic power.  Abuse was constantly being inflicted against the so-called “emancipated” blacks.  The desperate conditions produced many organizers to fight for their liberation.

The final straw came when a destitute black squatter who was using a part of an abandoned plantation to grow food for himself and his family, was arrested for trespassing.  The local blacks protested.

Paul Bogle was at the forefront of organizing poverty-stricken blacks to strive for their freedom from colonial tyranny and oppression.  He organized a group of protesters to march to Morant Bay to join their other brothers in solidarity. 

When they arrived at the courthouse in Morant Bay, they were attacked by a group of colonial vigilantes.  A riot erupted.  Eighteen people were killed and the black protesters took over the town of Morant Bay.  Two thousand black rebels roamed the countryside and killed two white planters and forced others to flee.  This resulted in the colonial government of an emancipated population to send troops to Morant Bay to kill the poorly armed rebels and bring Paul Bogle to be executed.

            Being lead to death by 10, 000 soldiers, Paul meditated on his life.  It was all worth it.  On the day of his martyrdom, it was 96 degrees in the shade.  With hands tied behind his back and a rope around his neck, he addressed his soon to be vanquished colonial slave drivers:

“Some may suffer and some may burn;

but I know that one day my people will learn;

as sure as the sun shines, way up in the sky;

today I stand here a victim – the truth is I’ll never die”

As his body hung from the cotton tree and swayed in the wind, he thought - “Now the revolution can begin.”

Published: http://the-nyc-mind.tumblr.com/  (17th Aug 2013)

Wednesday, July 31, 2013

Reflections on Brokeback Mountain



Reflections on Brokeback Mountain


            If there ever was a threat to “heteronormativity” it was with the movie Brokeback Mountain by Ang Lee.  It is a story of love unrealized between two of America’s most revered symbols of masculinity, the cowboy.  The seemingly invisible fabric that homosexuality weaves in the enclaves of American life is wonderfully presented in this film.  Ang Lee does a phenomenal job of bringing to the screen the pain, frustration and longing that accompanies homosexual relationships in a staunchly heterosexual society.
            Ang Lee presents “heteronormativity” as a ferocious device that provides homosexuals at once with societal acceptance and simultaneously with their demise, as they are not able to truly achieve the fruition that their orientation designs.  The homosexual men in the movie were married to women and their marriages were in various stages of dysfunction.  The men are desperate and ensnared.  They want affection.  They want attention.  They want a real connection.  They want love.  And they find it in each other.
            The lengths to which the same-gender-loving individuals in the movie go to in order to experience being together are very reveling.  The movie’s main characters try repeatedly to make plans to be together, but the violent threat of “heteronormative” reprisal was an ever present barrier.  The two main characters in the movie, Ennis Del Mar and Jack Twist continue a long distance relationship for over ten years.  They spend months apart and see each other only once or twice a year so they can re-experience their homosexual passions.  The character Jack Twist has to take sporadic trips to Mexico in order to fulfill his homosexual longings in the absence of Ennis.

            The bonds between the two main characters last a life time.  After the violent and tragic death of Jack Twist, Ennis kept the mementos of their union when they were cowboys on Brokeback Mountain.  The last scene in the movie shows Ennis pining for the love he was never able to fulfill at the hand of “heteronormativity”.

Published:  http://www.cafedelapensee.com/node/1310

Tuesday, July 23, 2013

Judas Iscariot



             I was living a disillusioned life in Judea.  Life was hard.  Injustice was rampant.  Taxes were high and the Sanhedrin, Pharisees, Sadducees and Romans were oppressing the masses and stealing from them in the name of God.  I want to change this injustice.  This type of life is unfair.

            There is a growing movement among the people that seek to change this mode of existence.  The name everyone mentions is Jesus.  When I heard his message it was like water to my soul.  He was for the people.  He was liberating them.  Blessing the poor, feeding the needy, and breaking the established rules on the Sabbath.  This is the revolution.  I would follow him.

            After (3) long years with Jesus, I am at a breaking point.  Like a lover who has discovered his beloved’s unfaithfulness, knowing Jesus has left a bitter taste in my mouth.  I have no use for money as many may think.  I want to pay him back for his fraud.

            The Roman government has not been overthrown.  Jesus is saying things that show his weakness.  He is not as strong as he used to be.  He is making statements that are not helping our people.  Do onto others as you would have them do onto you?!  Turn the other cheek?!  Forgiveness?!  The kingdom of God is within you?!  He is misleading the people and does not deserve their devotion.  I have grown tired of Jesus and at times cannot stand to be in his company.  I have spoken to him about our differences, but he persists.  He needs to be gotten rid of.  I have wasted my time and energy with this man.  He has betrayed ME!!

            Like a jilted lover driven to desperate acts out of frustrated passion, unable to see my way out of my anger, I went to the chief priests to pay Jesus back for his deception.  “…I will deliver him unto you?  And they covenanted with him for 30 pieces of silver.” - Matthew 26: 14 & 15

            We arranged to meet in the Garden of Gethsemane.  After our last meal together, I kissed Jesus and the soldiers took him away.

            A temporary victory, that passes upon the shock of hindsight.  I am overcome with iniquity with the accomplishment of my treachery.  I am so taken with anguish, shame and sorrow.  I beg my co-conspirators to take the money back, but they have gotten what they want from me.  I am alone.  I can’t stand myself.  I can’t live with what I have done.  A rope around my neck and a tree will be my only escape.

Published: www.revistacruce.com/artes/judas-iscariot.html and
                  www.jukepopserials.com/home/read/1120


Tuesday, July 16, 2013

The White Witch of Rose Hall


            After my parents died of yellow fever in Haiti, I was reared to maturity by my nanny.  When I came of age, I left the island of Haiti for the island of Jamaica in search of a better life.  I intend to have financial security.  I met and married John Palmer and lived on his beautiful plantation estate, Rose Hall.  Complete with a sugar plantation and thousands of slaves.
            I have a way with men, and I have way with my male slaves.  I’m as brutal and sadistic as any male plantation slave owner.  I’m also gaining a reputation as a “black widow”.  People are starting to wonder why every husband I have gets sick and dies.  My fortune grows after each husband’s untimely demise.  I am three times a widow.  My slaves are also getting restless.  They don’t like my treatment of them.

            Well, no party lasts forever.  I was done in by my black lover and company.  But I still can’t leave this place, its beauty, the scenery, the memories.  People claim to see me riding on horseback and hear my footsteps in the mansion halls.  Come by and see me sometime.  Tours of my former estate are a popular attraction.