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BN-W eNewsletter #36

Posted in: eNews 2005
By BN-W
May 29, 2005 - 1:43:54 PM

BN-W'S FIRST YEAR ANNIVERSARY
ROCK MY SOUL: BLACK PEOPLE AND SELF-ESTEEM
by bell hooks


We’re very proud to state that May 29, 2005 marks BN-W’s first year anniversary.   It’s been an eye-opening and great learning experience taking on this campaign.   We have really been awakened to what’s happening in the entertainment industry as it relates to executives as well as the entertainers; how one group of human beings can callously let ridiculing go on about other groups when that same group would halt any ridiculing of themselves; how lack of historical knowledge, education, self-esteem, and self-confidence can open the door for a group of people to not only let others subtly abuse them, their people, their culture, but to also blindly abuse themselves; and how people just sit back, just accept nonsense, and do nothing when everything around them is slowly – but blatantly – falling apart.   On the positive side, it’s been encouraging to get plenty of positive feedback as well as see that there are others out there fighting the forces of intentional destruction that’s so very evident if you look and pay attention even just a little.   We realize that usage of the N-word didn’t get to the unfortunate level it’s at today in one year – and it won’t disappear in one year.   So, we at BN-W know we have to be in this campaign for the long haul, which we definitely are.

In celebration of our milestone, we wanted to share a book that “Br” recommended to us.   The name of the book is Rock My Soul:   Black People and Self-Esteem by bell hooks.   While the focus of this book is on Black people, everyone can get a lot out of it because at its core it’s really about just being human.   bell hooks is a cultural critic and in this book she writes about critical consciousness, critical thinking, independent thinking, soul murder, and more in a powerful and informative way.   Do we agree with everything she writes about?   No.   But do we agree with and understand most of it?   Absolutely.   To complement this book, we’re also resending the list of books, CDs/DVDs/videos, and Web sites that we originally sent with the BN-W Historical Timeline (BN-W #10A-10B) in September 2004, which are all super resources to start with for anyone who’s interested in learning more.   This list is at the end of the excerpts.

Regardless of what some might think, there’s a reason why Blacks are the primary ones who seem to be pinpointed by the media for everything that’s negative, yet Blacks are still the ones that everyone follows.   If you’ve read the BN-W documents over the past year, there’s no doubt that it’s by design.   As stated on the Express Yourself morning show with Imhotep Gary Byrd that airs Sunday mornings on New York City’s WBLS (107.5) from 8am-10am, Blacks are the “sleeping giants” for now, which it is clear to see that a lot of people are certainly ecstatic about – and making lots of money to boot – but we’re confident that that’s going to change.   Ignorance never lasts forever.   Earlier this month, we had a very interesting e-mail interaction with someone who wanted to know the proper historical perspective of the use of the N-word.   We informed this individual that “i f the ones who use this word excessively really knew their history – let's say they had to be in class for a six-month, five-day, eight-hour period to read, understand, digest, and write about just African-American History in the United States – do you think they would run around calling themselves nigger, nigga, niggah, niggaz?”   What do you think the answer to that question is?

[ NOTE:   Due to the volume of the excerpts below, we are keeping Ms. hooks’ lower case for “black” and “white” as they are in the book.   In general, however, BN-W intentionally does not use lower case for “Black” and “White” when it’s referencing race.]

Excerpts from Rock My Soul:   Black People and Self-Esteem by bell hooks :

“Many adult black folks who do not believe in their heart of hearts that white is better feel they must ‘wear the mask’ to get ahead in jobs and career.   Wearing the mask may include straightening one’s hair so that unenlightened white folks, particularly prospective employers or other authority figures, will feel more comfortable.   When I wear my hair in braids I find I am often perceived to be a threat, or undesirable, when encountering the unenlightened white public.   That same public regards me more positively when my hair appears more straightened.   Lots of white folks have learned to associate black folks and natural hair with race pride.   The logic of white supremacy equates loving blackness with being antiwhite.   As a consequence, black folks who choose to love themselves may appear to most white folks as threats.”   [P. 52]

“Learning rarely takes place in a hostile environment.   When I was a college student taking classes from professors who taught from racist perspectives, who often used shaming and other covert forms of psychological terrorism to undermine the self-esteem of nonwhite students, I adapted by enduring and persevering in the face of these barriers, but I never felt I enjoyed school.   Learning in an environment of anxiety and stress has caused many black folks to lose their faith in the transformative power of education.   But the problem was never education but rather being taught by narrow-minded educators.”   [P. 92]

“Learning how to be a conscious critical thinker places any individual in an outsider position in a culture of domination that rewards conformity.   In the contemporary world black identities are diverse and complex; consequently we need a variety of educational settings to make education for critical consciousness the norm….Without serious ongoing education reform, education will continue to mirror the plantation culture where the slave was allowed to learn only those forms of knowledge that justified continued enslavement.   If black folks want to be free, they must want to be educated.   Without freedom of mind there can be no true and lasting freedom.”   [P. 92]

“Slave narratives chart an amazing history of appreciation for reading, for the book, among the slaves.   Indeed, particularly in relationship to the Bible, reading was the transformative experience for many early African-American revolutionaries.   Reading combined with the questioning that is the heart of critical thinking led many enslaved black people to question the authority of the oppressor, to question the system.   Critical thinking empowered enslaved African-Americans to interpret the Bible in ways that affirmed their essential humanity and their right to freedom.”   [P. 95-96]

“From the onset of our history in this nation black people recognized a link between reading, critical thinking, and self actualization.   Placing value on reading continued to be of paramount importance to African Americans in the aftermath of slavery.   Publication of slave narratives, the development of the black press, indicated to anyone witnessing the transition from slavery to freedom that black folks needed to be independent thinkers, that they could not rely on the world that had subjugated, exploited, and oppressed them to interpret their reality....”   [P. 96]

“When we read about the lives of militant black power advocates we learned that many of them were challenged by interactions with critically conscious friends and acquaintances to educate themselves.   The consciousness raising group, the political rally, the political discussion taking place at the social hour were all spaces where individuals could find support for education and critical consciousness.   This was cultural revolution at its best; it promoted dialogue, debate, dialectical exchange.   And in this atmosphere of independent thinking black folks were learning how to decolonize our minds and build healthy self-esteem.”   [P. 99]

“The systematic murder of black leaders was a conscious political effort on the part of the imperialist white supremacist, capitalist patriarchal state to stop this cultural revolution.   State-sponsored and/or supported terrorism sent the message that black folks who challenged the existing status quo risked their lives.   The destruction of militant black organizations, the seduction of an assimilation-based desegregation model, all encouraged black folks to turn away from dissident thought.   Racial integration was the political shift diffusing black militancy.   If black folks could be perceived as having gained a measure of social equality within the existing structure, then there was no need for further protest….The demise of a mass-based political movement for self-determination effectively diffused, and in many cases eliminated, the cultural context for a mass-based movement for critical consciousness that pushed the primacy of education.”   [P. 99-100]

“As racial integration brought greater job and career opportunities for black people, especially educated black folks, the will to make money began to replace the will to be free, to decolonize one’s mind, to be independent thinkers.   Many black people felt that there was no need for continued militant antiracist resistance in the eighties.   They felt either that the struggle was over or that white America simply was never going to realize the democratic ideal of equal rights, and that the one place where individual black folks could find satisfaction was through making and spending money.   The culture of hedonistic consumerism did not place an emphasis on reading, writing, or critical thinking.   As more black folks adopted middle class values, often imitating the manners and mores of the white people they denounced as racist, they became more concerned with the trappings of success than with racial uplift.   More and more privileged black folks were no longer concerned with the plight of the black poor and disenfranchised.   As public school systems evolved more and more into a pseudo prison where poor black children are detained and held rather than educated, the focus on education as a path to freedom and self-actualization ended.”   [P. 101-102]

From Martin Luther King, Jr. :   “Nowhere is the tragic tendency to conform more evident than in church, an institution which has often served to crystallize, conserve, and even bless the patterns of majority opinions.   The erstwhile sanction by the church of slavery, racial segregation, war, and economic exploitation is testimony to the fact that the church has hearkened more to the authority of the world than to the authority of God.   Called to be the moral guardian of the community, the church at times has preserved that which is immoral and unethical.”   [P. 109-110]

“Recently, I worked with the publishers of one of my children’s books on the illustration for the cover.   The book was about a two-parent family and the love they give their daughter.   However, the cover image that they had chosen was of a mother hugging her daughter.   When I inquired about the image, suggesting that it did not convey what this book was about, the group of liberal young white people who had made this decision could not give cogent reasons for their cover choice.   They expressed fondness for the image….I suggested that it is important to have positive images of single parents but it is just as important for us to have positive images of two-parent black families.   The latter are harder to find.   And since that was what my book was about, together we chose a different image – a mother and father holding the hands of their beloved daughter.”   [P. 119-120]

“No one could study this history and not be amazed at the positive power of black families.   Since many displaced Africans had come from cultures where families centered around matrilineal lines, the primacy of mother figures was sustained.   Since slavery had created a structure where fathers were often not present (certainly the white slavers who were raping and impregnating black females were not sticking around to parent) and black males were often sold away from their biological family, it made absolute sense as a survival strategy for African Americans to arrange kinship circles around mother figures, as females were the only group doing parental caretaking.”   [P. 119-120]

“Globally, the most common family system is a network of extended kin and community.   This family system is a better structure to raise children in than an autocratic patriarchal family.   However, in the early part of the twentieth century black people in the United States who had known the positive power of extended-family life were trying to emulate the standards set by white patriarchy.   In the world it was the patriarchal nuclear unit that was normative and depicted as the only healthy family system.   It is this point in African-American history where the black family begins to be characterized as problematic and unstable.”   [P. 121]

“Depicting black family life as dysfunctional was a tremendous assault on the collective self-esteem of black people.   It meant that from that moment on the quality of black American life would be determined not by the positive experiences of those black folks whose lives provided testimony that when given equal access to jobs, education, and housing black folks could thrive as well as anyone else but rather by the circumstances of those on the bottom.   This failure to recognize the positive family life of black people created a false dichotomy that implied that the real black people were those on the bottom and the fake black people were those whose lives most closely resembled successful white peers.   Black folks living in all-black class-stratified communities had always known that there was no monolithic black family.   They also knew that there was a crucial difference between the life experiences of black folks with economic privilege and the life experiences of the have-nots.   It was a blow to black folks to have positive black family life be deemed irrelevant and go unrecognized and an assault on the self-esteem and integrity of the black family.”   [P. 123-124]

“Ironically, just at the historical moment when the black family was assailed by negative depictions, white women active in women’s liberation were exposing the reality that white privileged-class families were indeed not internally stable.   Corrupt male domination, domestic violence, incest, marital rape, and drug addiction were just a few of the problems feminist thinkers unveiled.   In fact, these women were letting the world know that the privileged white family was not a stable unit, that if the children in those families thrived it was not necessarily due to the family unit.   Of course they claimed that patriarchy rendered white families dysfunctional.”   [P. 124]

“Black people living in an imperialist, white supremacist, capitalist, patriarchal culture are daily subjected to shaming.   The entire world of advertising and mass media in general, which sends both the covert and overt message that blackness is negative, is part of the propaganda machinery of shaming.   No black child who watches television every day for even a few hours can escape the indoctrination of white supremacists-based aesthetics that relentlessly convey the message that to be black or dark-skinned is to be defective, flawed.   Of course there are many positive interventions that can send a countermessage to a child, but those interventions are not happening in most homes.  To the extent that black children are consistently shamed during the early years when they are developing a core identity, a core sense of self, whether that shaming comes from dysfunctional parental caregivers or the consistent pedagogy of a black-hating mass media, they are predisposed to become addicts.”   [P. 136]

“Many black folks have been made to feel that we have no right to our pain via shaming by religious teachers, by white supremacists who want to deny the reality of oppression and exploitation and its psychological consequences, and by ‘successful’ assimilated black folks who shame others into silence by insisting ‘I overcame my pain and triumphed; what is your problem?’”   [P. 144]

“As long as psychologically wounded, hurting black folks are numbing the pain, courting death to keep from feeling the pain, the path to recovery cannot be found or, when found, chosen.   Taking responsibility for the pain is one way to heal and lay the groundwork for the formation of healthy self-esteem.”   [P. 144]

“…as black folks gained a measure of equal access to money and consumerism, collective concern for antiracist struggle diminished and practically all discussions about mental health were silenced.   Indeed much of the literature written about black folks in the post-civil rights era emphasized the need for jobs.   Material advancement was deemed the pressing agenda.   Mental health concerns were not a high priority.   Even though issues of self-esteem were addressed as part of black power and black pride, the focus was shortlived given the nature of our psychohistory.   We black folks continue to boast that we have triumphed over suffering rather than acknowledging that like any group of people who have been the historical victims of genocidal holocaust, of oppression and exploitation, we have our stories about ongoing triumph and recovery, and we have our stories about wounds that are not healed, about pain that continues, about suffering that is unrelenting.”   [P. 158-159]

“Confronting chronic emotional pain in black life is the terrain of political resistance we must now explore, the new revolutionary frontier – mental health – emotional well-being.   When we can frankly, boldly, courageously acknowledge the ongoing suffering, we will make triumphant well-being a norm for all black people.”   [P. 159]

“If black men were to give up their allegiance to sexism, they would be surrendering the one tie that binds them to white men, the one space where they are allied.   The longing to maintain this bond has shown itself to be greater than the longing for healing, for self-esteem.   Ultimately, if what black men want, if what they see as the only desirable image of goodness and the good life is full access to imperialist white supremacist, capitalist patriarchy, then their rallying cry is really ‘give me the money’ and the power.   And forget about self-esteem.”   [P. 179]

“Tragically, if given a choice between healthy self-esteem and huge sums of money most black folks would take the money.   We know this because it is precisely what has happened and is happening on all levels, whether it is the black male addict who pimps his girlfriend and parasitically has a life of leisure because his mama works; or the black mother on crack who sells her schoolgirl child to a white Wall Street guy to get the money for drugs; or the rapper who makes mega-bucks with songs urging black-on-black violence while promoting misogyny and woman-hating; or the hypocritical wealthy black celebrities who preach self-help while remaining mired in self-hatred, even to the point of refusing to hire black employees because they view them as incompetent; or the many highly paid black spokespeople who usher in unjust racist public policy; or the heretofore unknown scholars who come to fame and money by attacking black folks and reinforcing white supremacist rule; or the already wealthy black actors who degrade images of black people; the shared fantasy is a life of wealth and hedonistic excess.   There is no vision of living simply, and living well.   This is the betrayal that is the heart of the matter – the betrayal of the collective yearning for self-esteem.”   [P. 179-180]

“‘The acceptance of our present condition is the only form of extremism which discredits us before our children.’   These words stay with me because they remind me of the scope of our accountability as we struggle to end injustice.   They remind me that black children have suffered and continue to suffer because grown people, of all races, but most especially black folks, have not created and sustained the cultural revolution that would make it simple, easy, the birthright of any black child, to be given the gift of a sound foundation for the building of healthy self-esteem.”   [P. 186-187]

“We would rather talk race and racism, the big things we cannot change, than talk about thinking minds and feeling hearts that we can change.   Tough-talking young black folks like to evoke Malcolm X, but they are not really studying and listening and learning from the brother, because if they were they would be embracing education for critical consciousness.   They would be listening to the messages he offers about the necessity of self-love, of changing how we see one another….That act of self-creation begins with laying the foundations for healthy self-esteem.”   [P. 209]

“Living consciously means cultivating awareness, asking the questions that make you a critical thinker:   who, what, when, where, and why (children do this exceptionally well).   Self-acceptance requires that we like ourselves just the way we are, and in that liking decide stuff we want to change.   Self-responsibility means we are willing to ‘come correct’ and be accountable for actions, for what we say and what we do.”   [P. 212]

“Throughout this nation black people are experiencing a spiritual crisis.  We are joined in this crisis by all who love justice, who yearn for peace, and long to live freely.   This crisis is for many folks a crisis of values.   Long time believers in freedom and justice, many black folks have betrayed these beliefs in the interest of getting ahead, material gain, and trappings of success.   Greed, made manifest through the ongoing tyranny of addiction, has been the seductive force luring many black folks down the path of corruption, self-betrayal, and hard-heartedness.   Whereas we were once a group that prided ourselves on recognizing the value of inner life, a life that could have meaning and joy even in the midst of struggle, oppression, and exploitation, many of us tossed those belief systems aside, believing that the real way to freedom was by giving in to the dictates of a culture of domination and surrendering one’s moral and ethical stance.”   [P. 215]

From Dalai Lama :   “According to my understanding, our overemphasis on material gain reflects an underlying assumption that what it can buy, by itself alone, can provide us with the satisfaction we require.   Yet by nature, the satisfaction material gain can provide us with will be limited to the level of the senses….It is obvious that our needs transcend the sensual.   The prevalence of anxiety, stress, confusion, uncertainty, and depression among those whose basic needs have been met is a clear indication of this.   Our problems, both those we experience externally – such as wars, crime, and violence – and those we experience internally – our emotional and psychological sufferings – cannot be solved until we address this underlying neglect....”   [P. 217]

“Like our nation as a whole, black folks are in need of a spiritual revolution that will enable us to collectively reclaim a way of being in the world that allows us to honor ourselves, to value ourselves rightly.   Choosing spiritual revolution, black folks will reclaim the power of soul.”   [P. 218]

“During the most intense periods of antiracist struggle in the United States, black Americans were charting a journey to freedom that exploited and oppressed peoples all over the world sought to follow.   They wanted to be guided by the redemptive spirit, the celebration of life, that was ever present in the midst of African-American hardship, through suffering, and there in our moments of triumph….The wounded people of the world admired African Americans not because we were so courageous or valiant; other folks fighting oppression had these traits.   We were admired because through all our suffering we had held onto a joy in living that we identified as the outward manifestation of inner soulfulness.”   [P. 218]

“The philosophy of soulfulness advocated by so many black folks prior to desegregation was rooted in the experience of an oppressed people who survived and flourished because they cultivated the skills of compassion, cooperativeness, endurance, faith, and hope, coupled with the belief that joy could be given expression, and beauty could be found anywhere, even in the most negative circumstances.   In other words, enslaved black folks wisely held and shared the belief that the soul must be cared for no matter the circumstance, because soul matters.”   [P. 219]

“Any African American who watches television for more than a few hours a week is daily ingesting toxic representations and poisonous pedagogy.   Yet the ingestion of constant propaganda that teaches black people self-hate has become so much the norm that it is rarely questioned.   When I ask my students, both African Americans and our nonblack allies in struggle, why they claim to be antiracist yet spend their money on movies that depict black folks embodying negative stereotypes straight out of slavery days, they want to argue that it is ‘just entertainment.’   It is a measure of collective low self-esteem that not only black folks have been brainwashed to be entertained by images that degrade but that the capacity to take delight in images that reveal the essential goodness of black people has been numbed.   The arguments made about those images is that they do not represent real ‘blackness.’   This is our contemporary tragedy.   It is marked by the trauma of losing one’s soul.”   [P. 221]

“Many contemporary black folks, especially young black people, are among the first to surrender the capacity to care for their souls by surrendering their ability to feel.   Derek and Darlene Hopkins make this point in The Power of Soul:   In some African-American families, soul is devalued, avoided, or even ridiculed.   Personal expression is frowned upon.   Parents may advise or order their children to distance themselves from black people who appear soulful, perhaps to the point where a youngster feels embarrassed or humiliated by contact with soul   in their inherent urge to express their experiences and inner feelings.   People who are expressive, emotional, and demonstrative are viewed negatively.   Control of emotions, be it stoic and poised, is perceived as positive.”   [P. 222]

“In many ways the insistence on soul murder is an expression of internalized self-hatred, since white power is perceived as inexpressive, cold, ruthless.   To be without soul is to be symbolically ‘white.’”   [P. 222]

“This seems especially ironic since so much of the assault on the soulfulness of African-American people has come from a white patriarchal, capitalist-dominated music industry, which essentially uses, with their consent and collusion, black bodies and voices to be the messengers of doom and death.   Gangsta rap lets us know black life is worth nothing, that love does not exist among us, that no education for critical consciousness can save us if we are marked for death, that women’s bodies are objects, to be used and discarded.   The tragedy is not that this music exists, that it makes lots of money, but that there is no countercultural message that is equally powerful, that can capture the hearts and imaginations of young black folks who want to live, and live soulfully.   It is no accident that black youth culture began to mix soulful lyrics with contemporary arrangements, because their souls yearn for a creativity that is life-giving and death-defying even as they must continue to push the mask of ‘cool pose.’”   [P. 222]

“In white supremacist, capitalist, patriarchal culture, the power of soul was one of the few cultural and spiritual resources black folks possessed that many white folks envied.   And it took no great conspiracy for that envy to seek to flatten out the meaning of soulfulness by acting as though it could be packaged and sold like any other material good.   Black capitalists have been just as eager and as willing as their white counterparts to destroy the soulfulness that sustains life and replace it with a shallow sense of soul that makes material gain the only major signifier of progress.   Better to turn black leaders like Martin Luther King, Jr., and Malcolm X into flat, sentimental icons, street signs, T-shirts, and holidays than to create an educational system that might offer young black people the reading and writing skills needed to study their works in their entirety.   Of course accountability for soul murder does not lie solely with the young because the corruption they fall into has been sanctioned by unenlightened elders.”   [P. 223]

From Martin Luther King, Jr. :   “Our scientific power has outrun our spiritual power.   We have guided missiles and misguided man.   Like the rich man of old, we have foolishly minimized the internal of our lives and maximized the external….We will not find peace in our generation until we learn anew that ‘a man’s life consisteth not in the abundance of the things which he possesseth,’ but in those inner treasures of the spirit….Our hope for creative living lies in our ability to establish the spiritual ends of our lives in personal character and social justice.”   [P. 224]

ADDITIONAL SOURCES

With the exception of W21 (maafa.org), the list below was initially sent as part of the BN-W Historical Timeline (BN-W #10A-10B) in September 2004.   These books, CDs/DVDs/videos, and Web sites continue to be excellent sources of information for anyone who has stuck with us over the past year and want to do your own resource gathering.   These are only the beginning – there is SO MUCH MORE out there.   Yes, you’ll have to hit the libraries/bookstores and do a lot of research and footwork yourself because schools just don’t provide it easily (and many don’t provide it at all) – but the knowledge you’ll gain makes every second of time spent very much worth it.   You’ll have no regrets and the self-confidence you’ll gain simply because you “now know and understand” will be truly priceless.   [An interesting short story:   someone recently told a BN-W member that he didn’t want to know the history of America, slavery, civil rights, etc. because it might make him mad and he didn’t want to walk around angry.   This individual was respectfully told that being informed and knowing your history doesn’t make you angry, it empowers you and makes it easier to understand what’s going on around you.   Knowing strengthens you and thus what you can teach your children – it never weakens you.   Knowledge is power and, as we always say, when you know better, you do better.]

Books :

B1:    African American History:   A Journey of Liberation by Dr. Molefi Kete Asante        (www.journeyofliberation.com)

B2:    African American Desk Reference [ Schomburg Center for Research in Black Culture]

B3:    The African-American Archive:   The History of the Black Experience in Documents – edited by Kai Wright

B4:    Africana:   The Encyclopedia of the African and African American Experience – edited by Kwame Anthony Appiah/Henry Louis Gates, Jr.

B5:    Race Matters by Cornel West

B6:    A People’s History of the United States by Howard Zinn

B7:    Time Almanac 2003

B8:    The Rise and Fall of Jim Crow by Richard Wormser

B9:    The Souls of Black Folk by W.E.B. Du Bois

B10: The Ways of White Folks by Langston Hughes

B11: Without Sanctuary:   Lynching Photography in America         (www.twinpalms.com)

CDs/DVDs/Videos :

C1:   Beyond Diversity:   Challenging Racism in an Age of Backlash by Tim J. Wise (timjwise@msn.com)

D1:   The Weather Underground

D2:   Searching for Debra Winger

D3:   Rosewood

V1:    The Rise and Fall of Jim Crow

V2:    Amistad

V3:    The Birth of A Nation

Web Sites :

W1:       www.juneteenth.com

W2:       www.memory.loc.gov/ammem/doughtml/

W3:       www.thenorthstarnetwork.com

W4:       www.ins.state.il.us/Consumer/SlaveryReporting.nsf.

W5:       www.africana.com

W6:       www.nappturality.com

W7:       www.posttraumaticslavesyndrome.com

W8:       www.census.gov

W9:       www.thesmokinggun.com/archive/0818041beyonce1.html

W10:     www.pbs.org/wnet/jimcrow/stories_events.html

W11:     www.jimcrowhistory.org/history/overview.htm

W12:     www.daveyd.com/blackwallpolitic.html

W13:     www.lcweb2.loc.gov/ammem/aaohtml/exhibit/aopart5b.html

W14:     www.filmsite.org/filmreg.html

W15:     www.filmsite.org/afi100films.html

W16:     www.monitor.net/monitor/9905a/jbcointelpro.html

W17:     www.alternet.org/module/printversion/15223

W18:     www.members.tripod.com/medicolegal/slaveryillegal.htm

W19:     www.alternet.org/election04/log/   [Go to “Recognizing Who Served”]

W20:     www.stormfront.org       [For another viewpoint]

W21:     www.maafa.org

BN-W Monitor Coming Soon:   “Rebound” [Martin Lawrence]; “The Honeymooners” [Cedric the Entertainer, Gabrielle Union]; “Rize” [Documentary]; “The Longest Yard” [Adam Sandler, Chris Rock]; “Stealth” [Jamie Foxx, Josh Lucas]; “An Unfinished Life” [Jennifer Lopez, Robert Redford, Morgan Freeman]; “Hustle & Flow” [Terrence Howard]; “Pink Panther” [Steve Martin, Beyonce Knowles]; “Four Brothers” [Tyrese Gibson, Andre Benjamin]; “Broken Flowers” [Bill Murray, Jeffrey Wright]

Also Coming :   DVD Monitoring; Summer 2005 Music Monitoring

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