Marcus Mosiah Garvey

I have been eager to write a comment about the early 20th century Negro (Black) leader Marcus Garvey for a long time. I always defer, however, because I am never confident that I can do a just commentary on his contribution to the maturation of Black people for [these] modern times. I recently read a selection from a book I keep near my bedside -- "Selected Speeches and Writings of Marcus Garvey." His speech on unemployment from that book is what motivated this installment.

Garvey was certainly a man of his times. He was a "race man." His speeches are colored with the racial vanacular of that period -- when 'Jim Crow' was dominant throughout all of America. As a result those who are unfamiliar with his many comments on race and economy may well be put off at first. However, one must note that Garvey was reacting to the prevalent racial attitudes of his time, not fomenting them. Indeed, Garvey was controversial among Black people and among Whites. He chastised the leaders of Black people for not responding more effectively to the many afflictions facing the masses of African-Americans, such as mob violence and poverty. His platform -- like that of his idiological mentor, Booker T. Washington -- was primarily economical when the established leadership among Blacks were concerned with social equality and academic achievement.

A very good example of this was his speech on unemplyment given in New York City on February 11, 1921. Garvey gives a brilliant analysis of the tendencies of [White] employers and [Black] employees that could very well be given today, and with almost as much accuracy as it had then. I have often mused that a thorough education for black people -- indeed all people in a capitalist economy -- must include a lesson on fundemental economics, at least.

In some measure, Garvey was a forerunner to, among others, Elijah Muhammed, Tony Brown, Malcolm X, and Earl Graves. His stance on race relations, economic mobility and cultural pride have been vindicated by the publications, exhortations and commentaries of such diverse contemporaries as the National Urban League, Tavis Smiley, Ebony magazine, Louis Farrakahn and many more.

CNNs 'Black' Mis-fires

Kudos to CNN's Soledad O'Brien for parlaying clout earned from her award winning coverage of Hurricane Katrina into a much anticipated report on African Americans... I guess?

America's fascination with its African population is longstanding. New York Senator Daniel P. Moynihan made a name for himself reporting on the status of black people (1965). There was the Kerner Commission report in 1968 which, among other things reported on the disaffection black people felt with American justice. I remember that, in the late 1980s Newsweek magazine made the plight of black males a focus of a bestselling "special report." Indeed every notable talk show host from Phil Donahue to Ted Koppel has examined the "state of Black America." On the surface, such reporting comes across as genuine interest in the challenging issues facing America's foremost minority population -- Hispanics not withstanding. However, I wonder, cynically I admit, if it is not merely a curious preoccupation with how Americans of African decent are able to consistently persevere in the face of systematic racism.

O'Brien's reporting had a great flaw. At the crux of all the difficult issues facing black people was our achievement, or underachievement, as it relates to the majority racial group in the United States -- white people. [A population itself that is more varied in its ethnicity and class distinctions than blacks]. It is difficult to take issue with the Soledad O'Brien’s motives. She is as full of integrity as she is charming. Each profile started positive enough, referring to African-Americans traditions: reunions, family dinners, pursing education, and holding down fine jobs. Predictably, however, those perspectives served as a segway into what many perceive as unyielding pathologies in black America. All the traditional shortcomings were analyzed: Incarceration of black males, the vaunted "achievement gap," absentee fathers, and the newest alarm -- disproportionate (new) AIDS cases among black women. CNN's coverage had all the trappings of an in-depth exposé, but with the shallow incision of a tabloid magazine.

Black In America was billed as a thorough report on the diverse issues facing black people today, yet it perpetuated stereotypes – mostly addressing issues that liberals and bigots want to examine. O'Brien discussed the plight of black families without any historical footage, or real discussion, about the concerted efforts to hinder families from surviving since slavery. She examined black men in prison without tracing the systematic use of the penal system to maintain disproportionate rates of black male incarceration since the days of the chain gangs --when (southern) authorities used false imprisonment to create a ready labor force for public works contractors. Limited facts about the proliferation of AIDS in urban America gave the false impression that African American women are walking Petri dishes for the disease. And most troubling for me was the notion that the achievement of black children in school requires extraordinary enticements; a position that will only serve to perpetuate bigoted ideas about innate inferiority. Or that their failure is alarming only because they fall short of the achievements of (some) white children in school.

What Black In America left out was far more important that what it covered. Cheap cocaine influenced the drug economy greatly in the 1980s, but the disproportionate sentencing of black people for the same crimes committed by whites – trafficking – predisposed them to incarceration. A discussion of reparations for slavery found not light in this exposé. COINTELPRO, racial profiling, or the corporatizations of Hip Hop were lost discussions too. And should not a discussion of the underachievement of (some) African American children in school have included the disproportionate assignment of black youth, especially boys, into special education classes -- mostly for perceived behavior issues? There is reliable research on the topic.

Certainly African Americans have come far in our history as a people. The most important feature of African American sociology, however, is that despite economic stratification and diverse political orientations on everything from school vouchers to same-sex marriage, we still identify as a single people. But then again, we've never really had a choice in that...did we?

Book Review: Islam & the Blackamerican

I am recommending a book I read recently. If, like me, you are interested in sociology and religious issues, then Sherman A. Jackson wrote what I think is one of the more interesting books on Islam of late. In Islam and the Blackamerican: Looking toward the Third Resurrection, Jackson thoroughly addresses the influence Islam has made on African-American people.

Despite the prominent role of Muslims like Malcolm X, Muhammad Ali and many others held in the popular conscience of America during the 1960's and 70's, the face of Islam today is no longer immediately synonymous with Black people. Vast immigration to the United States, especially by Arab and Pakistani nationals, have changed the image of Islam in America. It is this dynamic, and its consequences for the prototypical African-American Muslim, that Jackson writes about in his book.

Sherman Jackson describes the effective 'appropriation' of Islamic culture into a viable protest culture, and ultimately a contending religious movement by Black Americans. Forerunners of the prevailing Sunni Islamic movement, which most African-American Muslims identify with today, were Noble Drew Ali and the Honorable Elijah Muhammad. Sherman explains how these men were able to forge a new state of consciousness and activism among working class and poor urban Blacks in early 20Th century America. They accomplished this feat using only strains of what Islamic culture that were to survive slavery. Do largely to the vision and organizational brilliance of Elijah Muhammad, immaculately dressed, industrious, educated, disciplined black men became the most recognizable face of Islam in America by the 1970's.

This all changed with the coming of immigrant Muslims. With their [other-worldliness], facility with the Arabic language, social customs -- be they rooted in Islam or not -- and their penchant for non-assimilation, immigrant Muslims became the de-facto authenticators of Blackamerican Islam. This dynamic was made even more possible due to the demise of Elijah Muhammad and the radical changes undertaken by the Nation of Islam's new leadership, W. Deen Muhammad. Sherman reveals how one of the most influential religious movements of the twentieth century found itself fractured and adrift without a paddle in a sea of change.

There is more to Jackson's book than space will allow me to convey. In order to avoid a complete summary of the book, suffice it to say that the author refers, hopefully, to a new resurrection of Blackamerican Muslims. A resurrection that does not compromise either their authenticity as Muslims, or negate their own cultural heritage. This movement is possible without casting off the highest ideas of American style democracy and prosperity, contends Jackson. To this end the Author suggests that African-American Muslims give serious consideration to the wisdom and moral direction espoused through Sufism - an Islamic tradition with well established roots in the Muslim world. Jackson posits that Sufism serves dual possibilities for Black people. First, it reconnects naturally to cultural traditions in West Africa. Second, it can arrests recidivism is the Black Muslim community through its emphasis on piety. And it has a cannon of religious precepts that will stand against scrutiny.

Read Islam and the Blackamerican.