Jab Jab: The True Essence

Grenada Jab Jab

Okay, I know. Carnival is still months away. Despite this truth, however, the carnival celebration context is not the only context in which the Jab Jab masquerade can be talked about. Jab Jab is much more than just masqueraders gyrating through streets during carnival celebrations. 

So, in what context am I speaking of Jab Jab? I am speaking of Jab Jab as consciousness in action. As an awareness, fueled by a passion, that can and should be channeled, not only as masqueraders on the streets of Brooklyn during Labour Day, or during the Trinidad and Grenada carnival celebration, but to inform us in the fight for positive world change. Think about it! Thinking of Jab Jab in this context, however, requires us to, not only rethink our modern view of the Jab Jab masquerade, it requires us to remind ourselves of the true historical reality of the Jab Jab.

What is the historical reality of the Jab Jab? The word Jab, in English, simple means to strike with quick short blows. This is indeed an aspect of the Jab Jab masquerader. Armed with ropes and chains, [and snakes today, to frighten spectators] one has to pay compensation to the Jab Jab or else be jabbed with ropes and chains. Of course, this jabbing is a pretentious action, but it has a significant historical connection to the story of black human beings and their person-hood and humanity.

As a word connected to the carnival celebration, the word jab has its roots in the French word “Diable,” meaning “devil.” Thus, in the Grenadian context, Jab Jab, as it is used, means “devil, devil” or “double-devil.” Certainly, the masqueraders are not the devils themselves. They are instead acting out the actions done by a people they believe to be devils. In this context, the Jab Jab masquerade can be interpret as one group of people abusing another and forcing them into providing or performing some type of act [giving money to the Jab Jab in the carnival celebration context] against their will.

The question then is this: Who is the devil or devils, as demonstrated by the Jab Jab masqueraders? The answer can be found in the Jab Jab historical connection to the fight against slavery and the freedom that follows. There are different stories of how the Jab Jab masquerade in carnival came about. First, however, we have to remember that before the emancipation of slavery, the slaves were not allowed to partake in carnival celebration. After emancipation, however, the formally enslaved Africans were able to take part in the masquerade and began using, what is called, Cannes Brulees or “burnt cane” to paint themselves black and greasy as a commemoration of their freedom.

L.M Fraser, in History of Carnival, gives this story as the origin of Jab Jab. Fraser writes that:

“In the days of slavery whenever fire broke out upon an Estate, the slaves on the surrounding properties were immediately mustered and marched to the spot, horns and shells were blown to collect them and the gangs were followed by the drivers cracking their whips and curging with cires and blows to their work. After emancipation, the negroes began to represent this scene as a kind of commemoration of the change in their condition, and the procession of the “cannes brulees” used to take place on the night of the 1st of August , the date of their emancipation… After a time the day was changed and for many years past the Carnival days have been inagurated by the “Cannes Brulees”. [Traditional Mass Archive]

In Haiti there is the Lanse Kod, who are masquerading people that paint themselves as black and greasy as possible, to resemble the African slaves, and carries ropes and chain, as a representation of the brutality of slavery and the Haitian freedom in 1804. This very context is the essence of the Trinidadian Jab Molassie, [Molassie come from the French patois Mélasse, meaning Molasses] and the Grenadian Jab Jab.

Haiti Lanse Kod

Trinidad Jab Molassie

Yes, indeed. Jab Jab is an artistic metaphoric expression of freedom. That is the Jab Jab essence. Thus, as we celebrate the 20th celebration the Rwandan genocide, in the light of the Jewish Holocaust, the Albanian genocide, the ongoing actions of Muslim killing Christians and Christians killing Muslims, and other grave harms that we human beings have brought and continuing to bring upon each other, we must think of the Jab Jab in the context of a consciousness in action. In the context of an awareness that is informing our action towards promoting world peace, freedom and human rights for all. That is true Jab Jab.

Sure the Jab Jab dramatization is the mockery of the evils visited upon our black Africans ancestors by the white colonialists. Thus, these colonialists were the devils. However, we cannot let the Jab Jab spirit begins and end there. There are many evils in today’s world and their perpetrators transcend “race” and color. Therefore, as a people who are the Jab Jab essence; a people who embrace the consciousness of the Jab Jab, we should not let that awareness remain in the historical past. Let it be active. Use it and promote it as the awareness in the continuing fight for freedom and human rights for the many, many people around the world.

The high intense energy that the Jab Jab family demonstrates during the carnival seasons should also be channeled into fighting against those who act on the urge to demonize and marginalized minorities at home and abroad. The Jab Jab awareness should not be limited to just a celebration. It should be a consciousness that is used to foster the rights for freedom of speech, self-expression, and others' human rights. It should be used as an awareness to promote and protect gay rights, lesbian rights, nonbelievers rights, believers rights, women rights, etc. Our Jab Jab calypso and soca songs should echo a call for those rights to be upheld and protected. To me, this is the true expression of the Jab Jab essence.

So my Grenadian people, my Caribbean people, next carnival, as we blacken our skin and conjure up the African awareness of the Jab Jab, remember its true representation, and let us together, in the words of Jab Jab singer Tallpree, “play a wicked Jab” for the protection and promotion of human rights for all human beings, rights for animals, and for all of nature.

Jab Jab!

Here is a Jab Jab song. Enjoy!

Nothing Atheist About “Real” Black Atheists

Nothing is wrong with the need to understand about one’s distance past; one’s history. The eagerness to learn about our African past is real and alive in Grenada. Africa’s great past and contributions to civilization are discussed among many young people looking for a new narrative that speaks to their nature. Their Africanness! No educational institution, I know of, on the island, imparts such education. Thus, organizations like Rastafari become an appetizing resource.  Not only that, many of these young people seek to sever themselves from the Euro-centric religions that continue to define their cultural and religious experiences. Consequently, many of these young Grenadians often find themselves part of black organizations framed within an Afro-centered cultural and theistic worldviews, but are organizations as divisive and as irrational as the ones they seek to leave. Take this black organization that caught the attention of a Grenadian friend of mine.

Amazing indeed! There is now a little known “Atheist” organization (group), located in the US state of Atlanta, Georgia, calling themselves the “Real” Black Atheists. I learned of this when speaking to a friend of mine a couple of days ago. My friend was interesting in my atheism. He also described himself as being an Atheist. However, he explained, there are differences between us. You are a Black Atheist, but, I am a “Real” Black Atheist. I was at a loss for words! Black Atheists I get, but what is a “Real” Black Atheist?

My friend went on to enlighten my ignorance. According to him, he would break down the “science” behind the name. The origin of atheism is from the Greeks/Romans, he explained. His contention was the early Greeks philosophers had gone into Africa (Egypt – Khemit) to study, and upon their return to Greece, set up schools where they taught the African Knowledge they had acquired. These African teachings, he explained, did not recognize the Greek gods. He identified Greek philosopher Thales as one such person who journeyed into Egypt and upon his return to Greece refused to reorganize the Greek gods as the center of his knowledge.  Thus, he concluded, Thales went “against the god(s).” Who’s God(s)?  The Greek God(s); thus, he became an “A” (without/not) theos (God). One who rejects the Greek/Roman’s God(s)?

I had to acknowledge my friend was right to some extent. The issue here, of course, is not whether some Greeks or Romans philosophers went into Africa (Egypt) to be educated. The issue is Atheism. And, viewing Atheism through its narrow historical context means it does originate from the Greeks/Romans cultural experience. I doubt, however, being skeptical about the existence of a God was purely a Greek/Roman phenomenon.

Theism was a fundamental aspect that supported the Greek and Roman state. They believe the gods gave the state its divine right. Thus, its citizen was obligated to believe in these gods, and anyone who did not, was designated an “Atheist,” and an enemy of the state.  In fact, the Christians, prior to being designated the state religion by the Roman Emperor Constantine, were named an atheist group because they too did not accept the pagan gods the Roman State reorganized. (Murdock, 2009)

This is the framework that informs my friend’s (and other “Real” Black Atheists) understanding of Atheism. Thus, Atheism to them is limited only to the rejection of the Greek /Roman God(s). Indeed, a faulty and parochial view of Atheism. My friend is not only looking at the word atheist through a narrow historical context, he is also applying atheism within a much closed historical framework. No doubt a willfully chosen position; done for a purpose, and an irrational one at that. Limiting Atheism to such a narrowed historical context is an attempt to exempt the African gods and religions. Black people should certainly reject the white man’s God(s) and religions, but, must accept the African religions and gods as objective truth. This, my friend maintained, underlines the difference between a Black Atheist and a “Real” Black Atheist.

Atheism, however, is more far-reaching than the “Real” Black Atheists’ supposed understanding. In effect, their unique understanding of Atheism means they have missed the real issue. Atheism, as employed, covers all religions and all God(s). Atheism is not simply rejecting a particular God concept, from a particular race or culture, but all concepts. All deities!

Indeed, what I have outlined thus far points to one conclusion, “Real” Black Atheists are not Atheists. In that they do not have, as the word Atheism outline, a “disbelief in the existence of God or any other deities.” They are instead, “Atheists” in the same context Christians are “Atheists” to the Hindu gods, or African God(s). Muslims are “Atheists” to the Christian God or African gods, etc. “Real” Black Atheists are against (or without a belief in) all God(s) except the African Gods.

Not Like the Greek/Roman God(s)

According to my friend, understanding that the African’s God concept(s) is different than the Greek/Roman concept is important to understanding oneself as a “Real” Black Atheist. African gods, he explained, were human beings who ruled as kings and elders. In other words, what he is saying is these "divine" rulers are religio-political leaders who were seen and accepted by their subjects as incarnated gods. To the lay Africans man, women and children these god rulers were mediators and agents to the inaccessible sacred, and after they expired, elevated from human gods to ancestor gods. Incredible!

Every religion makes different truth claims. However, to say this means the African god concepts and religions are not constructed upon unreasonable claims is a deliberate negation of objective facts. As the Greeks and Romans, the African religions have a high God concept, for instance; a being, who sits on high, responsible for the creation of the universe and all within it. Unlike the Greeks and Romans, however, this high God, to the Africans, is normally seen as removed from the regular life of the people. Thus, in the Yoruba religious myth, for example, the pantheon of Orishas is the ones assigned to carry out the work for the high God, Olodumare. Here, the pantheon of Orishas are not unlike the Judaic pantheon of Mal’ak (messengers of Yahweh), the Muslim pantheon of mala’ikak (messengers of Allah), nor the Christian Angels (messengers of God), etc. Another common aspect to these religions are the adherents appealing to these gods or dead relatives to literally affect the condition of the living. The point then becomes not if the African God(s) concepts are different from that of the Greek/Romans God(s) concepts, but whether these concepts are actually objectively true.They are not.

Even if these God(s), in the African concept, were first humans, and were later elevated to ancestors, does not mean we have to accept them in a dogmatic religious sense. Certainly, being a Black Atheist does not mean that one does not appreciate his or her culture and ancestors.  I just don’t accept them as gods. Praying or presenting offerings to these dead relatives in an effort to affect our lives, in a positive way or otherwise, in the real word is as absurd as pleading to Jesus, Yahweh, Allah, and Zeus to the same ends. The Nigerian philosopher Adebowale Ojowuro writes he “used the Christian religion as a pilot to indicate the numerous absurdities that altogether consist in the entire religions of the world. The stacks of these outrageous absurdities are similarly of equal magnitude in every religion, without any exception,” (Ojowuro, 2010). To this truth, however, my friend, and the rest of the “Real” Black Atheists crew, made themselves deliberately blind and deaf.

I agree, we (black people) must “reclaim our history and our identity…,” (Ture & Hamilton, 1992). However, pseudo-science, pseudo-history and superstitions should not be the culture and identity we reclaim. Contrary to what some Afro-centric writers believe, rationality, objectivity and critical thinking should be the cognitive pillars defining us and our culture, and rejecting not only the Greek and Roman God(s) and dogmatic theology, but also the Africans’ God(s) and dogmatic theology are important in eradicating the pseudo-science, superstitions and the many irrational beliefs that for far too long define us.

My friend went on to define the word God, in the African context, as meaning “ownership.” But who are the African gods/ancestors in ownership of? It is the African people. In the words of Afro-centrism, African culture is collective. In other words, one cannot maintain his or her individuality while being a member of her group; her identity must be wrapped up in group identity. Yet my friend went on to explain he is against all non-African god concepts because they are a political concepts designed to keep black people under control. Really! Didn't you just describe the African gods/ancestors once human political leaders, who, as he defined the word God, in ‘ownership’ of the citizen? Cognitive dissidence, indeed!

Everyone being forced or willingly relinquishing his or her body and mind to be molded by those in power. I am not saying community is a bad thing. Humans are social beings and need community, but a community that requires, or expects and/or indoctrinates (educates) its citizens to be conformists to group identity dangerously borders on authoritarianism – thinking of North Korea here (Religious descriptions paint Heaven in similar manner). In fact, in the African context, these authoritarians are placed as the intermediary between the community and the gods/ancestors, who one must go through to be considered.  Sounds like Catholicism to me! Saying no to accepting these authoritarian human beings as gods and negotiator on your behalf to the sacred is not rejecting your ancestors or your culture. It is a rejection of irrationality.

        

Stuck in the Past

“Real” Black Atheists seems to be frozen in time; bound to ideas which haven’t evolved to deal with the new problems facing the black population today. My friend described “Real” Black Atheism as analogous to Black Power. Indeed, my friend’s belief seems to be grounded in the Black Power, Black Nationalist movement worldview. Despite it might seem quaint to ask what is Black Power, many today who chant the slogan has very little understanding of the ideology and of its historical context. No doubt, Black Power is not unknown to Grenada and Grenadians, for the revolutionary leaders (1979 – 1983) were informed by such ideology.

Theodore G. Vincent writes “there are many shades of black power.” He, however, listed these three.

• In the middle of the black power continuum are those who believe that the injustices of discrimination and forced segregation can be successfully challenged if blacks join with disadvantaged whites and reform the system through interracial cooperation.
• At one extreme are those who believe that since racism is endemic to America the black must accommodate himself to the segregated world that has been forced upon him, avoid any challenge to white authority, and build power within the segregated world through a combination of capitalist economics and white philanthropy. 
• At the other extreme are those who believe the system is simple unworkable, so far as the rights of black people are concerned. People who hold this latter view refuse to accept force segregation, but they do seek the right to build a society of their own. Independent black power, on a par with white power, is their goal.  (Vincent, 1970)

Listening to my friend and watching YouTube videos (Real Black Atheists vs. Black Atheist) posted by the “Real” Black Atheists adherents, they, I believe, fall within the context of the third extreme. They appear not to be the Kwame Ture type Black Power movement, where black people are called to work with other marginalized groups and people to achieve social, economic and political justice. They appear to be an organization promoting separation. In fact, they separate themselves from Black Atheists and brand Black Atheists race traitors. “Real” Black Atheists endorse a philosophy of race superiority, and as such, they are akin to Afro-centrism, although they seem to have a problem with the word “Afro” in Afro-centrism.

Of course there is no such thing as ‘Black Atheism’ or ‘White Atheism.’  Simple Atheism! And one can choose to be without all God(s) regardless of the culture, or choose to be without/against only the God(s) outside one’s culture. The differences that can be found between Black Atheists and White Atheists more or less lies in the type of social justice struggles. Each ethnic group has problems that are unique to its people. Black people are still fighting racial discrimination; institutionalized racism, which shows up as socio-economic disparities, educational disparities, police brutality, stop and frisk and the many other faces in which white racism manifests, and these societal ills we must fight.

As I end this polemic, I must agree, my friend is correct. In that, “Real” Black Atheists is different from Black Atheists. They are certainly unalike. Black Atheists promotes and supports moral justice for all of humanity, within a secular humanist framework. Black Atheists are concerned with building a better society for all of humanity. In fact, as a Black Atheist, my world view is informed by this fact, “humanity is one,” (The Human Prospect – V2; p.5).

“Real” Black Atheists, on the other hand, have a theistic philosophy which seeks to separate the world into US vs. Them, just like many religions. Moreover, after listening to my friend and the many “Real” Black Atheists on those YouTube videos, it seemed clear that “Real” Black Atheists are not only stuck in the past, they support bigotry, intolerance, hatred, sexism, homophobia, pseudo-science, irrationality, xenophobia, etc. Interestingly, “Real” Black Atheism is not unlike the very Euro-centric (European) theistic philosophy it claims to eschew.

Note: In the words of the great ancestor Frederick Douglass “I would unite with anybody to do right and with nobody to do wrong.”

Black History Month: The Lesson We have Missed

We are now in the middle of celebrating another Black History Month, and again the failures and achievements of the black struggle are discussed and debated in almost all arenas. These debates are waged between people some describe as Traditionalists, Fence-Sitters and Dissenters. However, despite these debates and the category one may be placed in, have we neglected an important lesson that for years has been staring us in the face? I believe we have.

 One aspect of the black experience that is certain to capture the center of these discussions is the black religion, or more correctly, the black church. One is certain to hear the statement, “Religion has always been a part of Black life in both Africa and the U.S” (Karenga, 1993), made constantly. This statement is something of a mantra used by many people of color as they defend the continuing need for religion as a viable institution in the Black community. Indeed, as one looks back through antiquity, the many uncertainties that plagued our ancestors explained why God and what became known as religion may have been needed. Thus, in this context, God and religion seem, as supported by a huge body of evidence, to have been created by early humans in an attempt to calm their fears.

The statement that religion has always been a part of the black experience both personally and collectively is indeed a true one. Not only to black life in Africa and the United States, but also to black life in Central and South America and the Caribbean.

In this essay, however, I am not interested in religion as a personal influence. I believe that every individual has his or her right to worship whomever or whatever he or she wants, and for their rights I will certainly defend. My concern here lies in religion as an institution, around which people collectively form their identity. This I believe is harmful to the collective harmony of a society, since a society may not be homogenous in all respects.

Nowhere else has a people’s identity been more tied to religion than in the black world?  In the United States, for example, “92% of African Americans identified themselves as Christians” – (Hutchinson, 2011). Of course, there are the Afro-centrists who identify with the many Traditional African Religions, the black Islamists, i.e. the Nation of Islam, the Moorish Science Temple, etc. This level of religious adherents is also true for the Caribbean region. Grenada’s population is identified as being 98% Christian, for example.  In the black world, theism can be found in all forms, and not accepting one sadly places an individual in the absurd category of race traitor.

Moreover, apart from arguing that religion has always been a part of the black experience, another reason given for its continuing need is its claimed use as a tool against oppression. From the African continent to the Americas our ancestors engaged in struggles against the European colonizers, and in their struggles, religion certainly played a role. In Haiti, for instance, the Vodoun religion played a significant part in the Haitians’ struggle for freedom. The Black Church in the United States also played a significant role in the struggles of African Americans against white discrimination. Here, however, is what I think is worthy to note, neither religion itself nor its God/gods or deities were responsible for the success in these human struggles. Instead, these religions simple provided a safe space and community from which revolutionaries were protected as they carryout their work. The fact is, “It was the human being who did the work,” (Lewis, 2012). 

With this understanding, I believe that throughout the continuing struggle for black liberation, self-identity, sociopolitical and socioeconomic equality, we, the black population, has missed a noteworthy lesson. This lesson, despite being virtually ignored, has been significant to the success of the black struggle.

To elucidate what I am talking about here, I am pointing to the Marcus Garvey Universal Negro Improvement Association (UNIA), as a case in point. The UNIA I believe presents us with an obvious, and maybe the best, picture of my argument. No, I am not asking that we create today a UNIA type organization. There is I believe no real benefit to racially homogeneous type organization in a multicultural world. We are living in a global village, where we are interconnected in diverse ways. However, I am arguing that there is an intrinsic feature to the movement that allowed it to achieve the successes it did; the largest mass movement in African history. Indeed, “the Universal Negro Improvement Association was the greatest and strongest movement ever started among Negroes” (UCLA African Studies Center).

Even though Marcus Garvey was, to all accounts, a religious (Christian) man, and placed his liberation philosophy within a god-based theistic framework, adopting the motto "One God! One Aim! One Destiny!” the movement itself embodied a feature of secularism. In that I mean, Marcus Garvey, unlike the leaders of the many black movements that followed, did not promote his movement as a religion. Marcus Garvey is recorded as saying that he had “no time to teach religion” (UCLA African Studies Center). In fact, the defeat of the UNIA’s Muslims members in 1922 and its Christians members in 1924 from trying to make Islam and Christianity the official religions of the movement speaks to the intent of building a movement that embodied a secular characteristic. Despite Garvey’s assertion that black people should view God as being black, the UNIA members did not have to drop their religion to become a member. As Garvey said, “our God has no color, yet it is human to see everything through one’s own spectacles,” (Garvey, 1986).

There is no doubt that the massive growth and success of the UNIA, despite how short lived it may have been, was a result of its secular nature. If one surveys the black experience after the UNIA, we will notice that all the liberation movements that followed, failed to eclipse the UNIA although possessing almost the very same philosophy and goals; for example, Elijah Muhammad and the Nation of Islam (NOI), Noble Drew Ali and the Moorish Science Temple of America, Dr. Malachi Z York El and the Nuwaubian nation, and even the Black Churches that feature Liberation Theology as their manifesto. The problem here is certainly religion/theism as an identity for the community.

As I have mention before, we are a diverse group of people. This truth cannot be denied. Thus, designing a community/society with a specific religious ideology as its identity, be it Euro-centric or Afro-centric is unhealthy for us and the world in general. Indeed, many of us are believers, but some of us are not. Some of us are heterosexuals; some of us are not, and list of diversities goes on. We are certainly “at the crossroads of freedom and equality.” As a result, I ask that as we reminisce on our pass struggles, achievements, and debate on how we should move forward, remember that an unprejudiced society that embraces and accommodates all human beings, regardless of sexual orientation, religious belief, non-belief, color, sex, etc, is most certainly the best recipe for success, and only a secular humanist society can, I believe, accommodate such a vision. This, I believe, is the lesson we have missed.

Happy Black History Month!   

Changing Skin, From One Zombie to a Next

October is the month of dressing up in costumes, especially zombie consumes, and “Trick or treating” from house to house for candy and other treats. It is a fun and festive time especially enjoyed by children. I am speaking here of Halloween, a celebration that has its roots in the European Celtic culture, known as Samhain. In its original form, Halloween marks the end of the harvest season and the beginning of winter. Of course, Halloween is not a celebrated in the Caribbean, as far as I can remember. Certainly not in Grenada. However, the zombie aspect of Halloween do relates to two aspect of Grenada's culture. Its African past and its Christian present.

The Caribbean is filled with the presence of Africa. This presence is shown through its people and what became known as the Caribbean culture. Although Grenada is virtually 100% religious, with Christians making up about 95% of the population, the Afro-Grenadian cultural aspect is displayed all the time, and often go unnoticed by the people. In fact the superstitious aspects of the African culture once dominated our parents and grand parents minds, dominates the country’s collective minds to this very day. In fact, they are still believe to be facts.

Growing up in Grenada, I witnessed how these superstitious beliefs literally shaped and dictated the lives of people in my neighborhood. I witnessed, for example, people being afraid to pass next to cemeteries for fear that spirits – the deceased/zombies – would emerge from their graves and cause harm to them. What was interesting, however, is that these fears were built upon the knowledge that someone before them were taken by these spirits. Of course, there were no facts or evidence to support these stories. The fear was built purely on hearsay, and propagated down the line.
The fear of walking where little or no light shines griped most Grenadians during those days, and like in the vampire movies, in which the cross is portrayed as the kryptonite to the vampire, which repels and/or vanquishes them when placed in front of these creatures, Grenadians developed prayers, adopted biblical psalms and used curse words, which they repeated in hopes that these mantras would vanquish away these terrifying imaginary beings that lurked in these dark places – under large trees, for instances – awaiting your arrival.

One such being that dominated the imagination of Grenadians was the Lougawou (Lugbawoo). This was a being believed to have been human. However, these Laugawous are believe to be "humans of questionable character accused of becoming vampires at night, entering locked doors and assaulting victims while they sleep”- (Murrell, 2010; p.81). At night these "questionable" humans are accused of removing their skin and take to the sky looking to feast on the blood of other humans; blood drinking skinless flying humans. Of course, back in the old days these beings were believe to be real. Everybody was certain that they existed, but no one ever really laid eyes on one. Today, however, one may be inclined to believe that these beliefs were left behind. Not so fast. Just last week I was in conversation with some of my people who insisted that Lougawou, not only existed then, but still does today; and who are the human beings accused of being Lougawou. The elderly who is most often living by his or herself with no family support? I was surprised when one young lady ensured me that she was certain that her father was one of these peculiar beings.

Indeed, Lougawou haunted the living in Grenada. However, this is so because Laugawou has always been an integral part of our African religious past, Obeah. It was an aspect of our ancestors’ faith that speaks to the belief in “Zombies”, part of their mythic story. Most of us have come to understand that fact. However, for many Grenadians, this fact matters not. Although many Grenadians today believe that these creatures do exist, they certainly do not accept Lougawou as a benevolent being. Indeed, Laugawou may have been an inhabitant of the malevolent African spirit world, however, these sprites were not view as evil in the same context we have come to learn through Christianity.  The dread that Lougawous visited upon the collective minds of Grenadians was planted by the colonial masters, making “the practice (of Vodou/Obeah) a primary target for legal regulations and control”- (Murrell, 2010; p.233). They did not simply try to control Obeah, but they sought to eradicate its practice because, like the use of the Black church to facilitate the Civil Rights struggle in the United States, “Obeah facilitated resistance and revolt among the slaves (in the Caribbean). It provoked an ideological rallying point in sanctioning rebellion, afforded meeting places and leaders, and formed a repository for the collective of the slave by preserving African traditions which could be opposed to the dominant colonial culture”- (Murrell, 2010; p.233). Thus, the European branded the African religion evil, and, of course, planted another zombie myth in its place; the myth of Jesus. And as we did with our African belief, our parents and grandparents accepted the Jesus mythic story without asking for any evidence. In fact, they digested the European’s Jesus story so strong that even today some Grenadians will negatively brand you an Obeah worker if you are seen with a book that has black images in it.

I remember, for example, being amused by a friend who humorously informed me that if he did not want any Grenadians to go close to his house, all he has to do is attach a black doll to a pole and place it at the front of his house. They will not dare enter his yard. Obeah exists there, they are certain. This certainly sounds funny, but it is true. Sadly!

 In addition, most, if not all, Grenadians were obsess with capturing a Laugawo, so they will employ their time in a weird exercise in hopes to do so. Thus, like praying to Jesus in hopes that he literally assists in changing their conditions, these Grenadians littered their steeps with sand, believing that this was a legitimate way to capture these blood sucking skinless flying humans. The belief claims that as a Lougawou approached your house, placing sand on your steeps, distracted him/her from entering and instead become preoccupied in trying to count every single grain of sand. As a result of the Lougawou’s compulsive disorder, its insistence to count every grain of sand, allows daylight to come upon the creature and thus the homeowner or a passerby to capture and expose the creature’s identity to the community. This, however, never happen. The Laugawou eludes us to this day. Why, because its a myth, and so too is the Jesus character. We have merely traded the position of two superstitions; replaced one zombie story for another. And as we enter into “All Hallows’ Eve” or “Hallows’ Evening” (Halloween), which is derived from the Christian's “All Hallows” or “All Saints Day” (Hallowmass) celebration, remember that anyone that supposedly comes back from the dead/grave (Acts: 2:24) is a zombie. However, since this also has never happened and most likely will not, it is safe to brand these stories as mythical stories. Indeed, both Lougawou and Jesus are mythic creatures of the imagination.
Remember that, not only has Jesus came back from the dead, but he also "...said unto them (his followers), verily, verily, I say unto you, except ye eat the flesh of the Son of Man, and drink his blood, ye have no life in you" - (KJV John: 6:53) - is this zombie behavior? You decide.

Happy Hallows' Eve....

Black Folk Don’t: “Do Atheism”–Really?

This video presents some interesting views on black people and their relationship to atheism. It is indeed true that religiosity and black people seems to be inseparable. However, there is an  deep free-thought and atheism history within the black experience. This truth has been written-out from our historical experience and the religious aspect became the one most loudly promoted. Now, people like professor Anthony Pinn has been bringing back to light that atheistic and free-thought thought process, which  has always been an aspect of black history. I am troubled, however, by Melissa Harris-Perry's equation of atheism to believing that nothing exist. Not only is this statement not true, it is ambiguous and promotes false assumptions of what Atheism is. I am also troubled by Pinn's description of Black Non-Theist Humanism as being RELIGIOUS in his writing. 

Is The Church a Waste Of Time?

My Grenadian Christian friends wanted to know what my thoughts on the Church were. Do I view the “Church” as a waste of time, I was asked, in a recent conversation. Here is my attempt to answer this question. First, however, let’s find out what is a Church.

WHAT IS A CHURCH?

What my friends actually meant by “Church”, I do not know. Thus, my answer will be based upon what I understands the common theological usage of the word Church to be, and, keep in mind, that this also depends. The meaning of the word Church normally depends on the context of use. As a result, this question, I believe, cannot simply be given a yes or no answer. It depends on what my friends meant to denote by the use of this word, and since I have no idea, I will put forth a long answer, but hopefully a lucid one.

Here are some meanings Webster assigns to the word Church.

1. All Christians regarded as a spiritual entity
2. A building for public and esp. Christian worship
3. A congregation
4. A public religious service
5. A Christian denomination

(Webster’s II New Riverside Dictionary – Revised Edition).

There are two features to the word Church presented by Webster. Only one, however, I think really speaks to what my friends may have been referring to by posing this question. First, the word Church is sometimes defined as the building where Christians congregate for worship. This common held definition, however, has its opponents amongst the believers. It is normally criticized as not truly capitalizing the accurate essence of what a Church is. The critics argue that a building is not and cannot be the Church, nor can the Church be a location. On the other hand, the definition that all believers appear to affirm as speaking to the true essence of the word Church is embodied in what Webster termed, ‘a congregation’. What then does this means? It means that the believers are speaking about people, human beings; a community of people who share the same faith and/or worship together. This community of people is often described as an assembly of believers called out from the world by God to live under his laws; or simple, the “Body of Christ”, as stated in Ephesians 1:3

WHAT IS THE PURPOSE OF THIS “BODY OF CHRIST”?

Now that we have an understanding of what I believe my friends meant by the word Church, one must ask, what is the purpose of the Church. Indeed, understanding the Church’s purpose is essential to answering the question posed. We are told that the “Body of Christ”, which I will use interchangeable for the word Church, does have a purpose. One that is twofold. We are told that one aspect of the Church is to bring together people of the same beliefs to experience religious ecstasy. In other words, it brings them together for worship. The other is to spread the teachings of the Church; ministering to the message of the “Body of Christ”, not only to the adherents of the faith, but more so, to nonbelievers. As the Christian God (Jesus) commands them, “follow me, and I will make you become fishers of men”, (in other words, Jesus is sending them into the world to make believers of those who aren't) – Mark 1:17.

This twofold purpose of the Church open up a window into which one can take better look at the Church. The twofold purpose tells us that the Church is made-up of two layers merged together, but are distinct from each other, as will be demonstrated. There is the theistic layer. This is the ideological part of the “Body of Christ”; the dogma. This is the layer that designs the Church’s worldview, and influences how it relates to the wider world. Then there is the community; the societal comradeship experienced by people coming together.  The important factor we must understand concerning these two layers is that, despite making up one body, they both flow from very different sources or stream. Thus, separating and identifying these two sources is another essential aspect to answering this question.

With this in mind, I am arguing that, in the context of community, the social comradeship aspect of the Church is not a waste of time. It certainly help meets the social needs of the people making up that congregation; family, community, and this aspect of Church, contrary to what many believers may think, does not flow from its theistic source. Instead, it most certainly comes from the human being’s own humanity; our natural need to socialize.

On the other hand, it is indeed the theistic aspect of the Church these human beings found common and thus, gather around it. Therefore, the idea that community is an aspect of religion, from which unbelievers should learn, is certainly misleading, I believe. Think about it, if the there is a devil (the concept of a being called a devil is also mythology), and there are people who adhered to its ideology; then the devil and his buddies will certainly have something in common to rally around, thus creating a community; a community of like-minded people, in which they will also be looking out for the benefit of each other. Thus, we will no doubt also see a humanistic layer as a characteristic of this group. This means that we are looking at something natural to the human being. We are social beings and minus the religion, social comradeship will still be part of humanity. Humans will always find something in common to socialize around. Even though we act in our individual interest, humans do have that need to socialize for many reasons – ensuring his/her gens lives on, for instance. In fact, being a part of a larger community enhances the individual odds of surviving. As a consequence, humans tend to be inherently kind to each other, hence, the humanistic aspect of the “Body of Christ”. The question, however, is, can this humanistic aspect of the Church be extended outside of itself?

THE “BODY OF CHRIST” IN THE COMMUNITY

This, I think not. Of course, there are some individuals who normally break the cycle of fear and venture across borders engaging in humanist work. This indeed gives me hope that we can build a better society, inclusive of all. However, I am speaking not of individuals but of the Church, as a whole. You know, the “Body of Christ”. As I have shown, because religion is a human construct, the humanistic aspect of it becomes evident. However, it only serves the clan and most often does not cross cross-pollinate. It remains hedged in within the particular faith. As the “Body of Christ” began to internalize its theistic doctrine, it normally suppress this natural humanist nature. In fact, the believers, operating under the dictates of their God, often recoils at whoever refuses to accept their worldview, typically becoming verbally and/or physically abusive towards them.

The theistic aspect of the Church generates an Us vs. Them environment. Those who refuse to conform to the worldview of “Body of Christ” become the other; the enemy; the devil. Religion creates fallacious competition for space, and other resources, etc. Not unlike politics. It suppresses the innate nature, in most cases, for the human being to be good. It takes otherwise good people and makes them bad. For these reasons, I am arguing the Church to be a waste of time.

In fact, the trouble with the Church doesn’t stop there. The Church stifles the communities of economic growth. For example, the Church operates tax free and normally occupy the best real-estate locations, killing the prospect for start-up business and tax revenue. In the United States, for instance, the house (storefront churches) in which the “Body of Christ” meets, literally litters each block. These storefront churches are everywhere; three or four per block, yet the socioeconomic maladies in these locations are chronic and are becoming ever more so (Read the book, Moral Combat – Black Atheists, Gender Politics, and the Values Wars - by Sikivu Hutchinson). “Some debate whether having so many nonprofit, tax-exempt entities on commercial properties is hurting the tax base and standing in the way of job creation” (Moral Combat: Hutchinson, Sikivu, p. 71). In fact, “some storefront churches adamantly oppose development that would lead to job creation because it might jeopardize their low rent” (Moral Combat: Hutchinson, Sikivu, p. 71). In addition, the power holders, who normally do not live in these dilapidated communities, of the “Body of Christ”, operate much like vacuums, sucking the last cent from the people’s pocket. This is true of both storefront churches and the mega churches that teach the doctrine of prosperity. Only the power structure really prospers. Not the people, nor the community.

As I conclude, I must note that the “Body of Christ” does sometimes have common goals with the larger community. There are indeed shortcomings that affect the society at large, around which the Church and the community both rally. Slavery, for instance, comes to mind. The Civil Rights Movement in the United States is another. However, I must say that these are mere flashes of an aspect of the “Body of Christ” we would all like to be permanently displayed on the surface. However, the Church is normally more interested in its dogmas, and will often suppress its humanistic characteristic in favor for these dogmatic teachings. Doing this then alienates those that is different, but are willing to work together to help build a better community, inclusive of all. In fact, no where else is this alienation pervasive and overt than in the black community. Dr. Pinn writes that, “Humanism has been viewed as a hostile adversary, intent to exterminating religion in general and black Christian’s theism in particular, and it becomes clear why the black church would not be anxious to nurture a potential serpent in its own household.” (By These Hands: Pinn, Anthony, p.33)

A Stimulus Package From The Angles

I recently attended a lecture given by a prominent Afrocentric leader. It was my first lecture attended after being rejuvenated. Or after I had morph into becoming Kepra. By that I mean, after I had emerged, or risen into a new day, restored. Crossing Rasta. That is, I have crossed that imaginary line (or Rasta) that separate dogma and irrational thinking and steeped into the new world of rationality, reason and reality. So to speak. And man, was this lecture tedious to listen to. My head was about to explode listing to the mas pseudoscience and irrationality the audience was expected to accept as facts, and they did. The gullibility of the people in attendance was staggering. I never thought it was that bad. Indeed, I was to up-close before, as one who adhered to, at some extent, these ideas. I can see now why Afro-centrism writers like Marimba Ani forcefully argues that the Afro-centrism herd should not employ "objective" nor "critical" cognitive thinking skills (Yurugu - An Afrikan-centered Critique of European Cultural Thought and Behavior). It is the white man cognitive mindset, Ani argued. Black people should not employ these cognitive tools in their thinking. Really! Well then, I gess that I will have to betrayed my people. In fact, this is the charge made against those that distance themselves from these absurd Afro-centrism ideas. Those who opt to ascent to rationality and reason. This same charge is made against those who reject the Euro-centric base Black church (Christianity in general). This charge is nevertheless a small price to pay. For if you choose not to employ these cognitive functions and side with people like Marimba Ani, you will definitely fall for the garbage peddled by these charlatans, as demonstrated in the lecture.

Indeed, the lecturer did not have to try hard to convince the attendees of the absurdities he taught since, by observation, everyone in attendance appears to have been hardcore believers. They all agreed with the lecturer, for example, that science proclaim man to have had evolved directly from monkey. I don't see monkeys changing into man today, the lecturer scornfully joked. Everyone bust-out in laughter, convinced they all had it right. 

I did not stay for the entire lecture, however. I could no longer listen to these, to be quite frank, garbage. However, the intermediate period was even more hilarious. During this period, the lecturer, of course, had his products on sale. The charlatan move. The Snake-Oil salesman. Peddling his product after convening the audience that he was chosen my the ancestors, and, had been visited by their “spirits”, from another dimension. They gave him special knowledge to dispense to them, and armed with this new, never known before knowladge, their lives will improve for the better. They will make plenty money. Etc.
One product the lecturer claimed to have had, was music. according to him, the music was very special. It was given to him by ancestors' spirits who are living in another dimension, higher than ours. They cross over from their higher dimension into this reality and drop-off the already packaged music. The music, however, was on cassette tape. That was indeed funny! Well, I gess the “spirit” population, from this so-called “higher” dimension, has not caught up with technology. Price of this "SPECIAL" music, twenty bucks. Yes, twenty dollars for music that supposedly came from another dimension and placed on cassette tape. Of course, no body saw anything wrong or even weird with that. No questions asked. The tapes were all sold out in a flash. I was amazed but sadden at the same time. I felt sorry for the people that was being taken advantage off or was allowing themselves to. I wanted to challenge the authenticity of these music tapes. However, I refused because, I realized, I was on hostile ground.

Other products were also on sale. They included pictures of Kemitic (Egyptian) and Hindu's gods and goddess. These postures of the deities were advertised as having the power to provide you with protections and, of course, earn you lots of money also. You have to buy them, of course. The lecturer also had a very interesting package on sale. It was the most important of all. It was a package he called the “STIMULUS PAGAGE”. Well, I'll just let him explain how this package work......
       

Video:

For atheists of color, ‘coming out’ can be painful

As a child, Alix Jules saw people in church speak in tongues, tremble, fall and have what appeared to be very genuine connections with God.

But not him. “I never tingled,” he said.

By his twenties, Jules was an atheist. But he never told his family, who were deeply rooted in their predominantly black Catholic congregation. They believed he was having a crisis of faith — turned off by organized religion but still a believer. For years, he let them think that.

Then came the terrorist attacks of Sept. 11, 2001, an event in which religion played a role.

“On September 12, I used the word ‘atheist’ for the first time,” said Jules, who lives in Texas. “It wasn’t too long after that my family stopped returning my phone calls.”

Now, at age 37, Jules has been ostracized by his mother and cousins. His story is typical of many African-American atheists who say that to ‘come out’ as nonbelievers in their community is to risk everything — friends, family, business ties, even their racial and cultural identity.

“There is an idea that it is mandatory for blacks to believe in God,” said Mandisa Thomas, founder of Black Nonbelievers, an Atlanta group.

“We have heard this from preachers who say blacks would not have gotten anywhere without faith. And if you do not believe in God, you are ostracized, targeted by family and friends, accused of trying to be white. There is this idea that if you subscribe to atheism you are betraying your race, you are betraying your culture, you are betraying your history as well.” Read more

Source - Washington post

Commentary:

This is certainly a real and sad narrative that is not only true in the United States of America but is also true in the Caribbean. I, for example, was ostracized in my home community for just questioning the faith I was indoctrinated in, Christianity. In fact, then I had know knowledge about Atheism. I knew not what Atheism was. If asked, I would have described myself as being a “theistic Afro-centric (Afro-centrism)” person. Today, I am a "non-theistic Afrocentric" individual, an Afrocentric Atheist. I still remembered that sermons delivered in the Seventh-day Adventist church my family attended framed me and another friends of mine as being literally mad, evil, devils, and people that must be shun. This was taken very literally by the people in our community. It was indeed traumatic living in a country and a community that is virtually 100% fanatically religious that sees you in such narrow worldview.     

Book Review: By These Hands: A Documentary History of African American Humanism

By These Hands; A Documentary History of African American Humanism is a collection of writings from a number of African Writers and a welcomed book, indeed. Professor Anthony Pinn has added a welcomed incite into understanding the many worldviews that shape the struggle for the liberation of black people throughout the years. First, however, I am opposed to Professor Pinn's view that the word “religion” should be part of the nomenclature of black humanism or black non-theism. Professor Pinn hinges his argument on the original meaning of the word religion which means: to link, to bind, to connect. And one can connect to anything, people, places or things.Thus, as a word, religion” has no specific connection to theism per-say. He also points out that because “humanism function[s] as a religious system within African American communities”, “religion” should be used as part of the name. He argues that the word should be reclaimed from the theistic world.

Indeed, the word “religion” is in no way connected to theism, but because it has been co-opted by the theistic world, “religion”, as a word, is contaminated with  centuries of theistic baggage that makes it an obstacle to humanism and non-theism.

However, despite my disagreement with Professor Pinn on this nomenclature issue, I, as an Afro-Caribbean, non-theistic humanist, strongly endorses this book. Professor Pinn has shown light on an aspect of the black liberation struggle that has been neglected by almost all black authors writing on black peoples struggle for dignity, power and justice. By These Hands has peeled back the cover that, for years, has prevented many of us from recognizing the fact that it was not only the theistic religions that contributed to the black liberation struggle. It shows that many regular and intellectual African Americans has, from the beginning, embraced a non-theistic and humanistic approach to improving their conditions. By These Hands has exposed as myth the idea that all slaves were obedient lambs who obediently rolled over and accepted the slave masters' religion.

In one essay entitle, Experiences of a Chimney Sweeper, for instance, we are introduced to John Junior. A man who denounced the commonly held position that says if you put your burdens in Christ/God, all will be taken care of. To John, he recognized that his condition could only have been changed by him becoming the doer/active agent. In other words;By his own hands, and not through prayer. The Black abolitionist, Fredrick Douglass, expresses it this way, “I prayed for twenty years but received no answer until I prayed with my legs”. Douglas, of course, was talking about his eventual escape from slavery.

By These Hands has brought to light the deep historical roots and influence humanism and non-theism have had in shaping the struggle for liberation. This book is an excellent book that should be read by all who are interested in an often overlooked dimension of Black history. It is a must read for the black population.

What Amanda Knox Received and Troy Davis did not?

Amanda Knox, the American exchange student to Italy, is free after spending four years in an Italian prison. Over the years, especially in America, Amanda Knox was seen as been given an unfair trial, in which she was found guilt for murdering the British exchange student, Meredith Kercher. Today, however, Ms. Knox was set free. Her convection overturned, found not guilt after appealing her conviction and granted a new trial.

As I sit and watch the well-anticipated new jury result on television, statements made by many of American television personalities and so-called law experts took me aback, so I decide to juxtapose the two case and shine some light on the two Judicial Systems.

What strikes me most are how these “supper” Americans television personalities cry down the Italian judicial system while, at the same time, claiming that in America no one would have gone through the injustice Amanda Knox supposedly went through for four years. As I listen to these people pontificate on the case, my mind flashes back to another recent case. The Troy Davis’ case, where he was found guilty for killing Mark MacPhai, an off-duty Savannah police office.

Indeed, like Amanda Knox, Troy Davis original conviction was riddled with questions that speak to him possible being an innocent man. However, even though Amanda Knox’s DNA was found on the handle of the knife that is believed to have been used in the murder. Even when she contradicted herself when questioned by police and wrongly point to her former boss, Patrick Lumumba, as the killer, Ms. Knox was given an opportunity of a new trial. A trial that found that the DNA sample was contaminated and eventually finding her not guilty. Indeed, despite these Americans painting the Italian Judicial system as unfair, Amanda Knox was given another chance in court to prove her innocence.

Opposite to that, Troy Davis was not. In Mr. Davis’, case there was absolutely no evidence that connected him to the crime. There was no gun, no DNA, no forensic evidence, etc. In fact, seven of the nine witnesses recanted their statement and there was even police coercion of the witnesses. Yet, with the share mountain of doubt that surrounded Troy Davis' case, he was not given that same opportunity as Amanda Knox, a second chance to prove his innocence. Thus, when I look at both cases, I cannot but be  appalled by the statements of these TV personalities and so-called law experts. I guess they were out of the country during the nations’ call for Troy Davis to receive a stay in his execution and be granted a new trial, instead of going ahead and kill a most possible innocent man. I understand the need to call for justice and Amanda Knox certainly deserved justice but so to was Troy Davis, and he received none. In fact, during the lead-up to Troy's execution, not one of these so-called law experts was seen on television exposing the injustice Troy received by the American Justice System. These television personalities and so-called judicial law expert was nowhere to be seen speaking on behalf of this possible innocent man. Indeed, from the way things appears, it seems that Troy Davis would have had a better chance to prove his innocence and received  real justice by the hands of Italian Judicial System, instead of the racist American judicial system he encountered in Georgia.

Moreover, I assume that when these television personalities claimed that the American Justice system does not deal an unjust hand to anybody, the people they are speaking of are white Americans because Troy Davis, a black man, certainly did not receive a fear trial. In fact, many black people and other minorities in America continues to receive unfair treatment by the hands of American Justice System, period.

Standing With Troy Davis

Yesterday many of us witnessed the action, taken by the state of Georgia, that some describe as a “legal lynching.” I am speaking of the action to execute, by lethal injection, Troy Davis. He was convicted, and sentenced to death for the killing of Mark MacPhail, an off-duty Savannah police office, but was Davis guilty of the crime? Over the years, and as Davis made his way to the death chamber, Davis had not only maintained his innocence but spoke, as he prepared to take his last breath, to the family, of the deceased police officer, informed them that he did not kill Mr. Mark MacPhail.

Indeed, there are good reasons to believe that Mr. Troy Davis was indeed innocent. There was serious questions surrounding Davis’ guilt. From the recantation of seven of the nine witnesses, police coercion of the witnesses to no physical evidence connecting Mr. Davis to the crime. Certainly, we will like to believe that our justice system will not condemn someone to death with such a large amount of reasonable doubt surrounding his guilt, but it surely did.

I certainly feel for Mr. Mark MacPhail’s family loss. However, is killing Troy Davis, with all the doubt surrounding his guilt, justice? It isn’t. I am not a supporter of this type of punishment, but to condemn someone to death, being 100% sure that he or she is guilt is paramount. Thus, Troy Davis should not have been murdered.

This is not justice. This murdering of an overwhelmingly, probably innocent man appears to be centered on revenge. It is, as some described it, a “legal lynching.” It is a crime against humanity. We are all Troy Davis.

This killing, however, speaks to more than just Troy Davis. It speaks to all of us. We can all be Troy Davis in a nation that seems to continue to harbor racism and white supremacy. Blacks and Hispanics living in the United States, where the system upholds and continues to expand the socioeconomic disparities between themselves and the white population, are always been targets. They are described in the mainstream media as deviant criminals who deserve no respect, and, as a result, Blacks and Hispanics are more frequently viewed as suspects and are more frequently pulled over and targeted by raids. In fact, as I write this, we are seeing the expansion of the US prison industrial complex system whose cells are mostly populated with Blacks and Hispanic men, creating millions of dollars for the private owners of these prisons. Blacks, for example, make up 13% of the United States population, but make up almost 50% of the prison population. Indeed, we are still fighting against racism; institutionalize racism, and, it is very likely that if Troy Davis was a white inmate whose guilt was surrounded with such reasonable doubt, a stay of execution most certainly would have been granted. However, despite this disappointment, our work does not end with this injustice.  We must continue to fight to bring to an end this barbaric act of execution. Appealing to God, which we saw especially in the past several weeks leading up to Mr. Troy Davis’ murder, to handout justice was a waste of time. Only the human being, homo sapien sapien can see to it that justice is justly handed out, and, in the words of Sikivu Hutchison, “it should be clear that true justice has no faith and no religion.”

I AM TROY DAVIS   

On the Spike Lee, Tyler Perry Issue

There is a ferocious back and fourth, teeth for thought argument between two major African American personalities. Both deem by their supporters to be great successful entrepreneurs and entertainers. I have listen to and read the many comments made by fans of them both. However, but not surprisingly, I have found that Spike Lee to be the one receiving most of the negative comments, which appears to be farmed around the idea of jealousy. According to the Tyler Perry’s fans, Spike Lee is jealous of Tyler Perry because Perry is making more money than he is, etc. Others claim that Spike Lee should not criticize Perry’s work because people of other race do not criticize their own. Tyler Perry himself believes that assertion to be essential, and, as a result, thinks that it is out of place for Spike Lee to criticize his work. Hence, his claim that Spike Lee should go to hell.

Indeed, I believe there is a certain level of frustration within Spike Lee’s criticism of Tyler Perry in terms of the profit issue. However, I refuse to believe that this is the essence of Spike Lee’s disapproval. In my view, Spike Lee was interested in a more fundamental point. However, I think, by doing it the way he did, may have been wrong.

Nonetheless, the fundamental point I deduced from Spike’s criticism speaks more to the point that since Tyler Perry has been successful and well establish with a substantial amount of money in his bank account, why then continue to make these buffoonery moves that, in my view, reinforces black stereotypes. Of course, as others have pointed out, Spike Lee’s movies are not void of aspects that can be criticized. According to Keith Josef Adkins, for example, Spike Lee has cast “lighter-skinned Black and/or Latina women as his black lead's love interests.”  Despite this fact, [which should not, in anyway, be minimized], Spike Lee’s, unlike Perry, has made and continue to make moves that addresses the real social issues plaguing the black community.

The African American community is suffering from many serious issues. According to Michelle Alexander, author of “The New Jim Crow: Mass Incarceration in the Age of Colorblindness” more “African American men are in prison or jail, on probation or parole than were enslaved in 1850,” a sure sign of major problem plaguing our young men. In addition, the socioeconomic disparity between African American and White Americans is an appalling problem, and continues to grow. Yet, Tyler Perry keep producing movies that, instead of tackling real social issues, shows a gun toting enthusiast, loudmouth grandmother ready to put others’ life in danger at the drop of a hat. Indeed, I believe, Mr. Perry has the right to make the movies he likes and to sell them to whomever he wants. However, Mr. Perry and those who support him is wrong to think that he should be immune to criticism.  

Yes, some of Tyler Perry’s moves, at list those I have viewed, do highlights the problem of domestic violence, a problem that continues plaguing black families. However, Mr. Perry’s movies, I believe, simplified the solution by giving the impression that by just accepting God/Jesus in your life everything will be OK, a fairytale ending that always seems to conclude Tyler’s movie. In fact, closer look at these movies show that they endorse a fallacious idea promoted by Stave Harvey that nonbelievers do not have morals since the script seems to have willfully excluded God from the early part of the movies, which is often, plague with fights and dysfunctional families.  Introducing the presence God to the very end where all the broken pieces are placed together again with God as the glue holding them together. This method no doubt promotes the idea that to have a good respectable relationship, God/Jesus must always be the most important part of one’s personal and social relationship, and this is the bottom line to Tyler Perry’s message.

However, this message is not a real solution to the problems facing black communities. In fact, some argued that the church is part of the problem. As I conclude, I will ask Tyler Perry to go to the make-believe hell he and his fans believe exist.  You can and should be criticized. On one hand, I hope, Dr. Cornel West is correct, in that Mr. Perry can mature into someone that produces materials that will address in a fundamental way the issues that is problematic to the black community, but, on the other, I doubt that he can. I believe Tyler Perry has found his niche in proselytize black people. He is unlike the black “prosperity doctrine” preachers, swindling money out from the pocket of these black people [especially black women] by selling a false hope to a people who are looking for a way out of the unpleasant state of black communities.

Your thoughts