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What can Black men do to uplift, encourage, &/or support Black women?

        A few days ago, on twitter, I posed a question to my “followers” asking what Black men can do to uplift, encourage, &/or support Black women? I received an overwhelming amount of answers and most of the answers were valuable and very much needed. The Black women who responded suggested that Black men do a number of things to support, encourage, and uplift them such as respecting their humanity, validating their experiences, praising them in their beauty, etc. The tweets are provided below:

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Terry Crews’ Narrow Views Of Fatherhood

Terry Crews was recently on The View and shared his opinion on how every child needs a father. He believes that there are things that ONLY a father can give a child, such as a name, self worth, inheritance, and confidence. This frame of mind is completely sexist and patriarchal. This implies that a mother’s role is less important than a father’s role in a family. This also sends the message that women are capable of giving children self worth & confidence and a mother shouldn’t name their children.

 

Unarmed Black Man, Ezell Ford, Killed By Police In South L.A. #WeAreTargets

https://conquistanoir.files.wordpress.com/2014/08/lapd.png?w=593

by on Aug 12, 2014

On the heels of the Mike Brown tragedy, another Black man has been shot and killed by the police. The 24-year-old man succumbed to gun injuries after an encounter with police in South LA.

The incident happened Monday evening, shortly after a shooting was reported at the intersection of West 65th Street and South Broadway. The LAPD stopped a man walking on the 200th block north of the 65th block when things took a dangerous turn. According to a police statement, officers opened fire after “a struggle ensued.”

The man, who was later identified as Ezell Ford, was then transported to the nearest hospital where he underwent surgery but later died. Ford is one of countless victims who have recently died at the hands of police- who are to protect and serve the community.

Was Ford killed for simply being a young, African-American male – the very same characteristics that claimed the lives of John Crawford and Mike Brown?

The mother of the victim, Tritobia Ford,  said her son was lying on the ground and obeying the officers’ commands when he was shot. Multiple reports indicate he was unarmed.

Further details on the shooting is underway and will be investigated by LAPD’s Force Investigation Division. The LAPD is currently being sued by Marlene Pinnock, a homeless woman whose vicious beating at the hands of a still unidentified officer was caught on tape. Her lawsuit alleges excessive force, assault, battery.

Source: http://uptownmagazine.com/2014/08/ezell-ford-unarmed-black-man-killed-by-police-in-south-l-a/

Eyewitness to Michael Brown shooting recounts his friend’s death #WeAreTargets

Dorian Johnson, 22, the closest witness to the shooting of Michael Brown on Saturday afternoon, spoke exclusively to MSNBC about the fatal police shooting that claimed his friend's life.
Dorian Johnson, 22, the closest witness to the shooting of Michael Brown on Saturday afternoon, spoke exclusively to MSNBC about the fatal police shooting that claimed his friend’s life.
Photo by Trymaine Lee for MSNBC

FERGUSON, Missouri — The last moments of Michael Brown’s life were filled with shock, fear and terror, says a witness who stood just feet away as a police officer shot and killed the unarmed teen.

“I saw the barrel of the gun pointed at my friend,” said Dorian Johnson, 22. “Then I saw the fire come out of the barrel.”

Johnson, in an exclusive interview with msnbc, said what began as an order by a police officer to ‘get the f— onto the sidewalk’ quickly escalated into a physical altercation and then, gunfire.

Second night of unrest in Missouri

“I could see so vividly what was going on because I was so close,” said Johnson, who said he was within arm’s reach of both Brown and the officer when the first of several shots was fired at the teen. Johnson says he feared for his life as he watched the officer squeezing off shot after shot.

Brown’s killing on Saturday afternoon has sparked protests and rioting in this small, hardscrabble suburb of St. Louis, where tensions continue to rise between the police and the largely black, mostly poor community. Brown’s shooting lifted the lid on a pot that had long been bubbling .

The police say the officer shot Brown after the teen shoved the officer and tried to wrestle the officer’s gun from him. But a number of witnesses, including Johnson, refute those claims. And in the wake of the shooting, the Ferguson Police Department has asked the St. Louis County police to step in and take over the investigation.

Meanwhile, the identity of the police officer involved in the shooting has not yet been identified. It is known, however, that the officer who shot Brown has been placed on paid administrative leave.

But as darkness fell over Ferguson on Monday, ongoing protests were stifled by rubber bullets and tear gas fired at protesters by officers, according to witnesses.

Local branches of the NAACP have called on the Justice Department and federal and state law enforcement officials to take over the investigation from local police. The FBI has joined the investigation and the Justice Department has said it is keeping an eye on the case. Attorney General Eric Holder on Monday said that the FBI will help local authorities undertake a “thorough, fair investigation.”

For its part, Brown’s family has hired local attorney Anthony Gray and Benjamin Crump, a civil rights attorney who represented the family of Trayvon Martin.

“That baby was executed in broad daylight,” Crump said during a press conference Monday afternoon, standing beside Brown’s mother and father. Crump told a crowd of several dozen that Brown was shot and left in the road like an animal.

“He was a good boy who didn’t deserve any of this,” said Michael Brown Sr., the teen’s father.

“I just wish I could have been there to help my son,” the boy’s mother, Leslie McSpadden said through tears.

“We can’t even celebrate because we have to plan a funeral.”
Leslie McSpadden, mother of Michael Brown

On Monday,McSpadden and Brown’s father had planned to drop Brown off at a nearby technical college for the start of his freshman year. Instead, the family is making burial arrangements.“We can’t even celebrate because we have to plan a funeral,” McSpadden said.

Johnson, who said he moved into the neighborhood about eight months ago, said he met Brown three months ago and the two became fast friends.

“Everyone else’s mentality be on some nonsense, silliness,” Johnson said. “But Mike had his mind set on more than that, helping others. I just got a good feeling from being around him.”

About 20 minutes before the shooting, Johnson said he saw Brown walking down the street and decided to catch up with him. The two walked and talked. That’s when Johnson says they saw the police car rolling up to them.

The officer demanded that the two “get the f—k on the sidewalk,” Johnson says. “His exact words were get the f—k on the sidewalk.”

After telling the officer that they were almost at their destination, Johnson’s house, the two continued walking. But as they did, Johnson says the officer slammed his brakes and threw his truck in reverse, nearly hitting them.

Now, in line with the officer’s driver’s side door, they could see the officer’s face. They heard him say something to the effect of, “what’d you say?” At the same time, Johnson says the officer attempted to thrust his door open but the door slammed into Brown and bounced closed. Johnson says the officer, with his left hand, grabbed Brown by the neck.

Desuirea Harris, the grandmother of Michael Brown, the unarmed teen fatally shot by police on Saturday was over come with grief following a press conference where her family addressed the media.

Desuirea Harris, the grandmother of Michael Brown, the unarmed teen fatally shot by police on Saturday was over come with grief following a press conference where her family addressed the media.
Photo by Trymaine Lee for MSNBC

“I could see the muscles in his forearm,” Johnson said. “Mike was trying to get away from being choked.”

“They’re not wrestling so much as his arm went from his throat to now clenched on his shirt,” Johnson explained of the scene between Brown and the officer. “It’s like tug of war. He’s trying to pull him in. He’s pulling away, that’s when I heard, ‘I’m gonna shoot you.’”

At that moment, Johnson says he fixed his gaze on the officer to see if he was pulling a stun gun or a real gun. That’s when he saw the muzzle of the officer’s gun.

“I seen the barrel of the gun pointed at my friend,” he said. “He had it pointed at him and said ‘I’ll shoot,’ one more time.”

A second later Johnson said he heard the first shot go off.

“I seen the fire come out of the barrell,” he said. “I could see so vividly what was going on because I was so close.”

Johnson says he was within arm’s reach of both Brown and the officer. He looked over at Brown and saw blood pooling through his shirt on the right side of the body.

“The whole time [the officer] was holding my friend until the gun went off,” Johnson noted.

Brown and Johnson took off running together. There were three cars lined up along the side of the street. Johnson says he ducked behind the first car, whose two passengers were screaming. Crouching down a bit, he watched Brown run past.

“Keep running, bro!,” he said Brown yelled. Then Brown yelled it a second time. Those would be the last words Johnson’s friend, “Big Mike,” would ever say to him.

Brown made it past the third car. Then, “blam!” the officer took his second shot, striking Brown in the back. At that point, Johnson says Brown stopped, turned with his hands up and said “I don’t have a gun, stop shooting!”

‘I should be celebrating … but we’re planning a funeral’

By that point, Johnson says the officer and Brown were face-to-face. The officer then fired several more shots. Johnson described watching Brown go from standing with his hands up to crumbling to the ground and curling into a fetal position.“After seeing my friend get gunned down, my body just ran,” he said. He ran to his apartment nearby. Out of breath, shocked and afraid, Johnson says he went into the bathroom and vomited. Then he checked to make sure that he hadn’t also been shot.

Five minutes later, Johnson emerged from his apartment to see his friend Mike dead and in the middle of the street. Neighbors were gathering, some shouting, some taking pictures with their cell phones.

Freeman Bosley, Johnson’s attorney, told msnbc that the police have yet to interview Johnson. Bosley said that he offered the police an opportunity to speak with Johnson, but they declined.

“They didn’t even want to talk to him,” said Bosley, a former mayor of St. Louis. “They don’t want the facts. What they want is to justify what happened … what they are trying to do now is justify what happened instead of trying to point out the wrong. Something is wrong here and that’s what it is.”

Johnson says he understands why the tension has boiled over into violence. As the protests seeking justice in Brown’s death have grown larger and more volatile, Johnson says he has joined them.

“There are two crowds. An older crowd that wants justice but there’s anger. Then it’s the younger crowd that wants revenge but there’s anger there, too,” Johnson said.  “What do you expect when something is steadily occurring and its hurting the community and nobody is speaking out or doing anything about it. I feel their anger, I feel their disgust.”

Source: http://www.msnbc.com/msnbc/eyewitness-michael-brown-fatal-shooting-missouri

#WeAreTargets “Just like Trayvon Martin, Jordan Davis, Renisha McBride, Sean Bell, etc … Mike Brown’s weapon was his skin tone.”

Police brutalizing Black bodies is becoming the norm and things need to change.

Black Teen’s Fatal Shooting By Police Prompts Calls For Federal Investigation

MICHAEL BROWN

FERGUSON, Mo. (AP) — An 18-year-old black man shot multiple times by a suburban St. Louis police officer was unarmed when he died, police said Sunday, as hundreds of local residents protested and a civil rights leader expressed outrage at the killing.

Source: http://www.huffingtonpost.com/2014/08/10/michael-brown_n_5665935.html?utm_hp_ref=police-brutality

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Tremaine McMillian, 14-Year-Old With Puppy, Choked By Miami-Dade Police Over ‘Dehumanizing Stares’ (VIDEO)

Source: http://www.huffingtonpost.com/2013/05/30/tremaine-mcmillian-14-year-old-miami-dade-police_n_3362340.html?utm_hp_ref=police-brutality

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Shocking Video Of Officer Punching Woman Ignites Police Probe

The video, which was taken by a passing motorist, posted online and broadcast by local television stations, has caused an outcry from community activists who say the officer used excessive force in the arrest on Tuesday.

Officials from the Highway Patrol on Friday became aware of the video, which captures an incident that occurred on Interstate 10 in Los Angeles, and they have launched a use of force investigation, Sergeant Denise Joslin, an agency spokeswoman, said in an email.

Source: http://www.huffingtonpost.com/2014/07/06/officer-punching-woman_n_5560463.html?utm_hp_ref=police-brutality

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Pregnant Woman Put In Chokehold By NYPD Officer

A New York City police officer allegedly placed a 27-year-old pregnant woman in a chokehold Saturday after she was accused of illegally grilling in East New York, Brooklyn. The incident was captured on camera.

Photos first published by the New York Daily News appear to show an unidentified member of the New York City Police Department wrapping his arms around Rosan Miller’s neck and upper torso as her daughter watches nearby. Miller was uninjured but was given a summons for disorderly conduct, the outlet reported.
pregnant woman choke hold

Source: http://www.huffingtonpost.com/2014/07/28/pregnant-woman-chokehold-nypd-rosan-miller_n_5628306.html

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Eric Garner Chokehold Police Brutality VIDEO : Black Man Killed By Police

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As well as other incidents with police officers brutalizing Black people, each other these incidents happened with a month’s time. Ridiculous stereotypes are developed to justify the senseless mistreatment and killings of Black people who have been viewed as threats. What can we do? What do we say?

 

 

Stop blaming black parents for underachieving kids

Improving black students’ learning doesn’t “start at home.”

Mayors, teachers unions, and news commentators have boiled down the academic achievement gap between white and black students to one root cause: parents. Even black leaders and barbershop chatter target “lazy parents” for academic failure in their communities, dismissing the complex web of obstacles that assault urban students daily. In 2011, then-New York City Mayor Michael Bloomberg exemplified this thinking by saying, “Unfortunately, there are some parents who…never had a formal education and they don’t understand the value of an education.” Earlier this year, Pittsburgh Post-Gazette columnist Tony Norman diagnosed that city’s public schools’ chief problem: the lack of “active, radical involvement of every parent.” And even President Obama rued last week that in some black communities, gaining education is viewed as “acting white.”

Clearly, there is widespread belief that black parents don’t value education. The default opinion has become “it’s the parents” — not the governance, the curriculum, the instruction, the policy, nor the lack of resources — that create problems in urban schools. That’s wrong. Everyday actions continuously contradict the idea that low-income black families don’t care about their children’s schooling, with parents battling against limited resources to access better educations than their circumstances would otherwise afford their children.

In New Orleans this month, hundreds of families waited in the heat for hours in hopes of getting their children into their favorite schools. New Orleans’ unique decentralized education system is comprised largely of charter schools and assigns students through a computerized matching system. Parents unhappy with their child’s assignment must request a different school in person at an enrollment center, with requests granted on a first-come, first-served basis. This year, changes were made to the timing and location for parents to request changes. A long line began forming at the center at 6 a.m. By 9:45 a.m., it stretched around the block. By 12:45 p.m., officials stopped giving out numbers because they didn’t have enough staff to meet with every parent.

Research backs up the anecdotal evidence. Rice University’s Kinder Institute for Urban Research recently found that African Americans are most likely to value a post-secondary education in becoming successful, at 90 percent, followed by Asians and Latinos. Whites, at 64 percent, were least likely to believe higher education is necessary for success.


Students take take a test at New Orleans school. Showing their commitment to education, black families stood in line for hours to enroll their children in choice schools this month. (Photo by Edmund D. Fountain for The Washington Post)
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When judging black families’ commitment to education, many are confusing will with way. These parents have the will to provide quality schooling for their children, but often, they lack the way: the social capital, the money and the access to elite institutions. There is a difference between valuing an education and having the resources to tap that value.

A study released this month found 26 percent of ACT-tested students were college-ready in all four subject areas. Among low-income students, college-readiness dropped to just 11 percent. The study determined that it was poverty, not motivation or attitudes, that contributed to the lower performance. “Nearly all ACT-tested students from low-income families in the United States aspire to go to college — at an even higher rate than students overall — but many lack the academic preparation to reach this goal,” the ACT noted.

Privileged parents hold onto the false notion that their children’s progress comes from thrift, dedication and hard work — not from the money their parents made. Our assumption that “poverty doesn’t matter” and insistence on blaming black families’ perceived disinterest in education for their children’s underachievement simply reflects our negative attitudes towards poor, brown people and deflects our responsibility to address the real root problems of the achievement gap. Our negative attitudes about poor people keep us from providing the best services and schools to low-income families.

This thinking hurts not only children, but entire communities. Low expectations extend beyond the classroom into homes and neighborhoods. The greatest tragedy of the New Orleans school enrollment fiasco isn’t just that parents had to wait in long lines. It’s that the school district assumed parents wouldn’t show up. Officials assumed grandma wouldn’t be there before dawn. They assumed Ma wouldn’t take off work with child in tow. This is a sign of deficit thinking — the practice of making decisions based on negative assumptions about particular socioeconomic, racial and ethnic groups. The enrollment center was understaffed because officials assumed applying for school wouldn’t demand a larger venue, like the Mercedes Benz Superdome. An aside: The Superdome hosts the Urban League of Greater New Orleans’ annual Schools Expo.

When it comes to providing a better education for black children from low-income families, I worry less about poor folks’ abilities to wait in long lines and more about the school policies, the city halls, the newspaper columns and the barbershops that are plagued with deficit thinking.

Source: http://www.washingtonpost.com/posteverything/wp/2014/07/30/stop-blaming-black-parents-for-underachieving-kids/

 

 

Feminist : a man or a woman who says, “Yes, there’s a problem with gender as it is today, and we must fix it, we must do better.” – Chimamanda Ngozi Adichie

TED | We should all be feminists – Chimamanda Ngozi Adichie at TEDxEuston (transcript)

(This is a personal transcript. I take responsibility for all typos. The symbol “[--]” simply indicates African names and references unfamiliar to me.)

So I would like to start by telling you about one of my greatest friends, [--]. [--] lived on my street and looked after me like a big brother. If I liked a boy, I would ask [--]‘s opinion. [--] died in the notorious [--] plane crash in Nigeria in December of 2005, almost exactly 7 years ago. [--] was a person I could argue with, laugh with and truly talk to. He was also the first person to call me a feminist. I was about 14, we were in his house, arguing, both of us bristling with half-bit knowledge from books that we had read. I don’t remember what this particular argument was about, but I remember that as I argued and argued, [--] looked at me and said, “You know, you’re a feminist.” It was not a compliment. I could tell from his tone, the same tone that you would use to say something like, “You’re a supporter of terrorism.” I did not know exactly what this word “feminist” meant and I did not want [--] to know that I did not know. So I brushed it aside and continued to argue. And the first thing that I planned to do when I got home was to look up “feminist” in the dictionary.

Now, fast-forward to some years later. I wrote a novel about a man who, among other things beats his wife and whose story doesn’t end very well. When I was promoting the novel in Nigeria, a journalist, a nice well-meaning man told me he wanted to advise me. And to the Nigerians here, I’m sure we’re all familiar with how quick are people to give unsolicited advise. He told me that people were saying that my novel was feminist and his advice to me — and he was shaking his head sadly as he spoke — was that I should never call myself a feminist because feminists are women who are unhappy because they cannot find husbands. So I decided to call myself a “happy feminist.” Then, an academic, a Nigerian woman told me that feminism was not our culture, that feminism wasn’t Africa, and that I was calling myself a feminist because I had been corrupted by “Western” books, which amused me because a lot of my early reading was decidedly un-feminist. I think I must have read every single [--] published before I was 16. And each time I try to read those books called the “feminists classics” I get bored, and I really struggle to finish them. But anyway, since feminism was un-African, I decided I would now call myself a happy African feminist. At some point I was a happy African feminist who does not hate men and who likes lip gloss and who wears high heels for herself but not for men. Of course a lot of this was tongue-in-cheek, but that word “feminist” is so heavy with baggage, negative baggage. You hate men, you hate bras, you hate African culture, that sort of thing.

Now, here’s a story from my childhood. When I was in primary school, my teacher said at the beginning of term that she would give the class a test, and whoever got the highest code would be the class monitor. Now, class monitor was a big deal. If you were a class monitor, you got to write down the names of noise-makers, which was heady enough power in its own. But my teacher would also give you a cane to hold in your hand while you walked around and patrolled the class for noise-makers. Now, of course you were not actually allowed to use the cane, but it was an exciting prospect for the 9-year-old me. I very much wanted to be the class monitor, and I got the highest score on the test. Then to my surprise my teacher said that the monitor had to be a boy. She had forgotten to make that clear earlier because she assumed it was obvious. A boy had the second highest score on the test and he would be monitor. Now what was even more interesting about this is that the boy was a sweet gentle soul who had no interest in patrolling the class with a cane. While I was full of ambition to do so. But I was female and he was male, and so he became the class monitor. And I’ve never forgotten that incident.

I often make the mistake of thinking that something that is obvious to me is just as obvious to everyone else. Now take my dear friend Louis, for example. Louis is brilliant progressive man and we would have conversations and he would tell me, “I don’t know what you mean by things being different or harder for women. Maybe in the past, but not now.” And I didn’t understand how Louis could not see what seemed so self-evident. Then one evening in Lagos, Louis and I went out with friends. And for people here who are familiar with Lagos, there’s that wonderful Lagos fixture, the sprinkling of energetic men who hang around outside establishments and very dramatically help you park your car. I was impressed with the particular theatrics of the man who found us a parking spot that evening. And so as we were leaving, I decided to leave him a tip. I opened my bag, put my hand inside my bag, brought out my money that I had earned from doing my work, and I gave it to the man. And he, this man who was very grateful and happy, took the money from me, looked across at Louis, and said, “Thank you, sir!” Louis looked at me surprised, and asked, “Why is he thanking me? I didn’t give him the money.” Then I saw realization dawn on Louis’s face. The man believed that whatever money I had had ultimately come from Louis, because Louis is a man.

Now, men and women are different. We have different hormones, we have different sexual organs, we have different biological abilities; women can have babies, men can’t, at least not yet. Men have testosterone, and are in general physically stronger than women. There are slightly more women than men in the world, about 52% of the world’s population is female. But most of the positions of power and prestige are occupied by men. The late Kenyan, Nobel Peace Laureate, Wangari Maathai, put it simply and well when she said,

The higher you go the fewer women there are.

In the recent US elections we kept hearing of the Lilly Ledbetter Law. And if we go beyond the nicely alliterative name of that law, it was really about a man and a woman doing the same job, being equally qualified and the man being paid more because he is a man. So, in a literal way, men rule the world. And this made sense a thousand years ago. Because human beings lived then in a world in which physical strength was the most important attribute for survival. The physically stronger person was more likely to lead. And men in general are physically stronger; of course, there are many exceptions. But today we live in a vastly different world. The person more likely to lead is not the physically stronger person, it is the more creative person, the more intelligent person, the more innovative person, and there are no hormones for those attributes. A man is as likely as a woman to be intelligent, to be creative, to be innovative. We have evolved, but it seems to me that our ideas of gender have not evolved.

Some weeks ago I walked into the lobby of one of the best Nigerian hotels. And a guy at the entrance stopped me and asked me annoying questions. Because the automatic assumption is that a Nigerian female walking into a hotel alone is a sex worker. And, by the way, why do these hotels focus on the ostensible supply rather than the demand for sex workers. In Lagos, I cannot go alone into many reputable bars and clubs. They just don’t let you in if you are a woman alone. You have to be accompanied by a man. Each time I walk into a Nigerian restaurant with a man, the waiter greets the man and ignores me. The waiters are products of a society that has taught them that men are more important than women. And I know the waiters don’t intend any harm, but it is one thing to know intellectually, and quite another to feel it emotionally. Each time they ignore me, I feel invisible. I feel upset. I want to tell them that I am just as human as the man, that I am just as worthy of acknowledgement. These are little things but sometimes it’s the little things that sting the most.

Now, not long ago I wrote an article about what it means to be young a female in Lagos and an acquaintance told me it was so angry. Of course it was angry. I am angry. Gender as it functions today is a grave injustice. We should all be angry. Anger has a long history of bringing about positive change, but in addition to being angry, I’m also hopeful because I believe deeply in the ability of human beings to make and remake themselves for the better.

Gender matters everywhere in the world, but I want to focus on Nigeria, and on Africa in general, because it is where I know and because it is where my heart is. And I would like today to ask that we begin to dream about and plan for a different world. A fairer world. A world of happier men and happier women who are truer to themselves. And this is how to start. We must raise our daughters differently. We must also raise our sons differently. We do a great disservice to boys in how we raise them. We stifle the humanity of boys. We define masculinity in a very narrow way. Masculinity becomes this hard small cage and we put boys inside the cage. We teach boys to be afraid of fear. We teach boys to be afraid of weakness, of vulnerability. We teach them to mask their true selves because they have to be, in Nigeria speak, “hard man.”

In secondary school, a boy and a girl, both of them teenagers, both of them with the same amount of pocket money would go out and the boy would be expected always to pay, to prove his masculinity. And yet we wonder why boys are more likely to steal money from their parents. What if both boys and girls were raised not to link masculinity with money? What if the attitude was not, “The boy has to pay,” but rather, “Whoever has more, should pay.” Now, of course because of the historical advantage, it is mostly men who will have more today. But if we start raising children differently, then in fifty years, in a hundred  years, boys will no longer have the pressure of having to prove this masculinity.

But by far the worst thing we do to males, by making them feel that they have to be hard, is that we leave them with very fragile egos. The more “hard man” a man feels compelled to be, the weaker his ego is. And then we do a much greater disservice to girls because we raise them to cater to fragile egos of men. We teach girls to shrink themselves, to make themselves smaller. We say to girls, “You can have ambition, but not too much. You should aim to be successful, but not too successful, otherwise you would threaten the man. If you are the bread winner in your relationship with a man, you have to pretend that you’re not. Especially in public. Otherwise you will emasculate him.” But what if we question the premise itself? Why should a woman’s success be a threat to a man. What if we decide to simply dispose of that word, and I don’t think there is an English word I dislike more than, “emasculation.”

A Nigerian acquaintance once asked me if I was worried that men would be intimidated by me. I was not worried at all. In fact it had not occurred to me to be worried because a man who will be intimidated by me is exactly the kind of man I would have no interest in. But still I was really struck by this. Because I am female, I am expected to aspire to marriage. I am expected to make my life choices always keeping in mind that marriage is the most important. Now, marriage can be a good thing. It can be a source of joy and love and mutual support, but why do we teach girls to aspire to marriage and we don’t teach boys the same?

I know a woman who decided to sell her house because she didn’t want to intimidate a man who might marry her. I know an unmarried women in Nigeria who, when she goes to conferences, wears a wedding ring, because according to her, she wants all the participants in the conference to give her respect. I know young women who are under so much pressure from family, from friends, even from work to get married, and they’re pushed to make terrible choices. A woman at a certain age who is unmarried, our society teaches her to see it as a deep personal failure. And a man, after a certain age isn’t married, we just think he hasn’t come around to making his pick.

It’s easy for us to say, “Oh, but women can just say ‘no’ to all of this.” But the reality is more difficult and more complex. We are all social beings. We internalize ideas from our socialization. Even the language  we use in talking about marriage and relationships illustrates this. The language of marriage is often the language of ownership, rather than the language of partnership. We use the word “respect” to mean something a women shows a man, but not often something a man shows a woman.

Both men and women in Nigeria will say — and this is an expression I am very amused by — “I did it for peace in my marriage.” Now, when men say it, it is usually about something that they should not be doing anyway. Sometimes it is something they say to their friends in a kind of [fundly] exasperated way. You know, something that ultimately proves how masculine they are, how needed, how loved. “Oh, my wife said I can’t go to the club every night, so for peace in my marriage I do it only on weekends.” Now, when a woman says, “I did it for peace in my marriage,” she is usually talking about having given up a job, a dream, a career. We teach females, that in relationships, ‘compromise’ is what women do. We raise girls to see each other as competitors, not for jobs, or for accomplishments — which I think can be a good thing — but for the attention of men. We teach girls that they cannot be sexual beings in the way that boys are. If we have sons, we don’t mind knowing about our sons’ girlfriends. But our daughters’ boyfriends, God forbid. But of course, when the time is right, we expect those girls to bring back the perfect man to be their husbands. We police girls. We praise girls for virginity, but we don’t praise boys for virginity. And it’s always made me wonder how exactly this is all suppose to work out, … [applause] I mean, the loss of virginity is usually a process that involves two people.

Recently a young woman was gang raped in a university in Nigeria. And the response of many young Nigerians, both male and female, was something along the lines of this: “Yes, rape is wrong. But what is a girl doing in a room with four boys?” Now, if we can forget the horrible inhumanity of that response, these Nigerians have been raised to think of women as inherently guilty. And they’ve been raised to expect so little of men that the idea of men as savage beings with out any control is somehow acceptable. We teach girls shame. “Close your legs. Cover yourself.” We make them feel as though being born female they’re already guilty of something. And so, girls grow up to be women who cannot say they have desire. They grow up to be women who silence themselves. They grow up to be women who cannot say what they truly think. And they grow up — and this is the worst thing we do to girls — they grow up to be women who have turned pretense into an art form.

I know a woman who hates domestic work. She just hates it. But she pretends that she likes it because she has been taught that to be good wife material she has to be — to use that Nigerian word — very “homely.” And then she got married, and after a while her husband’s family began to complain that she had changed. Actually, she had not changed. She just gotten tired of pretending.

The problem with gender is that it prescribes how we should be rather than recognizing how we are.

Now, imagine how much happier we would be, how much freer to be our true individual selves, if we didn’t have the weight of gender expectations. Boys and girls are undeniably different, biologically. But socialization exaggerates the differences, and then it becomes a self-fulfilling process.

Now take cooking for example. Today, women in general are more likely to do the housework than men, the cooking and cleaning. But why is that? Is it because women are born with a cooking gene? Or because over the years they have been socialized to see cooking as their role? Actually, I was going to say that maybe women are born with a cooking gene until I remembered that the majority of the famous cooks in the world who we give the fancy title of “chefs,” are men.

I used to look at my grandmother who was a brilliant, brilliant woman and wonder how she would have been if she had the same opportunities as men when she was growing up. Now today, there are many more opportunities for women than there were during my grandmother’s time because of changes in policy, changes in law, all of which are very important. But what matters even more is our attitude, our mindset, what we believe and what we value about gender.

What if, in raising children, we focus on ability, instead of gender? What if, in raising children, we focus on interest, instead of gender? I know a family who have a son and a daughter, both of whom are brilliant at school, who are wonderful, lovely children. When the boy is hungry, the parents say to the girl, “Go and cook [noodles] for your brother.” Now, the girl doesn’t particularly like to cook [noodles], but she’s a girl, and so she has to. Now, what if the parents, from the beginning, taught both the boy and the girl to cook [noodles]? Cooking, by the way is a very useful skill for a boy to have. I’ve never thought it made sense to leave such a crucial thing, the ability to nourish one’s self, in the hands of others. [applause]

I know a woman who was the same degree and the same job as her husband. When they get back from work, she does most of the house work, which I think is true for many marriages. But what struck me about them is that whenever her husband changed the baby’s diaper, she said, “Thank you” to him. Now, what if, she saw this as perfectly normal and natural that he should in fact care for his child?

I’m trying to unlearn many of the lessons of gender that I internalized when I was growing up. But I sometimes still feel very vulnerable in the face of gender expectations. The first time I taught a writing class in graduate school, I was worried. I wasn’t worried about the material I would teach, because I was well prepared and I was going to teach what I enjoyed teaching. Instead, I was worried about what I was going to wear. I wanted to be taken seriously. I knew that because I was female, I would automatically have to prove my worth, and I was worried that if I looked too feminine, I would not be taken seriously. I really wanted to wear my shiny lip gloss and my girly skirt, but I decided not to. Instead, I wore a very serious, very manly, and very ugly suit. Because the sad truth is that when it comes to appearance, we start off with men as the standard, as the norm. If a man is getting ready for a business meeting, he doesn’t worry about looking too masculine, and therefore not being taken [for granted] [seriously?]. If a woman is getting ready for a business meeting, she has to worry about looking too feminine, and what it says, and whether or not she will be taken seriously. I wish had not worn that ugly suit that day. I’ve actually banished from my closet, by the way. Had I then, the confidence that I have now, to be myself, my students would have benefited even more from my teaching because I would have been more comfortable, and more truly myself.

I have chosen to no longer be apologetic for my femaleness and my femininity. And I want to be respected in all of my femaleness because I deserve to be.

Gender is not an easy conversation to have for both men and women. To bring up gender is sometimes to encounter an almost immediate resistance. I can imagine some people here actually thinking, “Women [--?]” Some of the men here might be thinking, “Okay, all of this is interesting, but I don’t think like that.” And that is part of the problem. That many men do not actively think about gender or notice gender, is part of the problem of gender. That many men say, like my friend Louis, “But everything is fine now.” And that many men do nothing to change it. If you are a man and you walk into a restaurant with a woman and the waiter greets only you, does it occur to you to ask the waiter, “Why haven’t you greeted her?”

Because gender can be a very uncomfortable conversation to have, there are very easy ways to close it, to close the conversation. So, some people will bring up evolutionary biology and apes, how female apes bow down to male apes and that sort of thing. But the point is, we’re not apes. [applause] Apes also live on trees, and have earthworms for breakfast, and we don’t. Some people will say, “Well, poor men also have a hard time.” And this is true. But this is not what this conversation is about. Gender and class are different forms of oppression. I actually learned quite a bit about systems of oppression and how they can be blind to one another by talking to black men. I was once talking to a black man about gender and he said to me, “Why do you have to say ‘my experience as a woman’? Why can’t it be ‘my experience as a human being’?” Now, this is the same man who would often talk about his experience as a black man.

Gender matters. Men and women experience the world differently. Gender colors the way we experience the world. But we can change that. Some people will say, “Oh, but women have the real power, bottom power.” And for non-Nigerians, “bottom power” is an expression in which I suppose means something like a woman who uses her sexuality to get favors from men. But “bottom power” is not power at all. Bottom power means that a woman simply has a good root to tap into, from time to time, somebody else’s power. And then of course we have to wonder when that somebody else is in a bad mood, or sick or sick or impotent.

Some people will say that a woman being subordinate to a man is our culture. But culture is constantly changing. I have beautiful twin nieces who are 15 who live in Lagos. If they had been born 100 years ago, they would have been taken away and killed because it was our culture, it was our culture, the Ibo/Igbo culture to kill twins. So, what is the point of culture. I mean, there is the decorative — the dancing — but also culture is really about the preservation and continuity of a people. In my family, I am the child who is most interested in the story of who we are in our traditions and the knowledge of ancestral lands. My brothers are not as interested as I am, but I cannot participate. I cannot go to a [--] meetings, I cannot have a say, because I am female.

Culture does not make people. People make culture.

So if it is in fact true that the full humanity of women is not our culture, then we must make it our culture.

I think very often of my dear friend [--]. May he and others who past away in that [--] crash continue to rest in peace. He will always be remembered by those of us who loved him. And he was right, that day many years ago, when he called me a feminist. I am a feminist. And when I looked up that word in the dictionary that day, this is what it said:

feminist : a person who believes in the social, political, and economic equality of the sexes.

My great-grandmother, from the stories I’ve heard, was a feminist. She ran away from the house of a man she did not to marry and ended up marrying the man of her choice. She refused, she protested, she spoke up, whenever she felt she was being deprived of access of land, that sort of thing. My great-grandmother did not know that word, “feminist.” But it doesn’t means that she wasn’t one. More of us should reclaim that word.

My own definition of feminist is:

feminist : a man or a woman who says, “Yes, there’s a problem with gender as it is today, and we must fix it, we must do better.”

The best feminist I know is my brother [--]. He is also a kind, good-looking, lovely man, and he is very masculine.

Thank you.

Source: http://www.youtube.com/watch?v=hg3umXU_qWc

The KKK Showed Up at the Free Library on Saturday Afternoon

Long live the Freedom to Assemble.

On Saturday, the first day of summer, a handful of KKK members headed out to the Tacony branch of the Free Library of Philadelphia. The exact purpose for this, er, rally is a little unclear, and the KKK hasn’t returned a call we placed to their home office, but from what we hear, the whole thing started when one of the Klansmen was denied a spot on the Tacony Town Watch.

It’s fair to say that those who showed up to scream, gawk, or laugh at the KKK exponentially outnumbered the KKK slobs, as evidenced in the video and photos below.

Source: http://www.phillymag.com/news/2014/06/23/kkk-philadelphia-rally-free-library-tacony/#gallery-1-13

Happy Juneteenth 2014!!!

JUNETEENTH: A CELEBRATION OF FREEDOM

WHAT IS JUNETEENTH?

Juneteenth or June 19, 1865, is considered the date when the last slaves in America were freed. Although the rumors of freedom were widespread prior to this, actual emancipation did not come until General Gordon Granger rode into Galveston, Texas and issued General Order No. 3, on June 19, almost two and a half years after President Abraham Lincoln signed the Emancipation Proclamation.

BUT DIDN’T THE EMANCIPATION PROCLAMATION FREE THE ENSLAVED?

President Lincoln issued the Emancipation Proclamation on September 22, 1862, notifying the states in rebellion against the Union that if they did not cease their rebellion and return to the Union by January 1, 1863, he would declare their slaves forever free. Needless to say, the proclamation was ignored by those states that seceded from the Union. Furthermore, the proclamation did not apply to those slave-holding states that did not rebel against the Union. As a result about 8000,000 slaves were unaffected by the provisions of the proclamation. It would take a civil war to enforce the Emancipation Proclamation and the 13th Amendment to the U.S. Constitution to formally outlaw slavery in the United States.

WHEN IS JUNETEENTH CELEBRATED?

Annually, on June 19, in more than 200 cities in the United States. Texas (and Oklahoma) is the only state that has made Juneteenth a legal holiday. Some cities sponsor week-long celebrations, culminating on June 19, while others hold shorter celebrations.

WHY IS JUNETEENTH CELEBRATED?

It symbolizes the end of slavery. Juneteenth has come to symbolize for many African-Americans what the fourth of July symbolizes for all Americans — freedom. It serves as a historical milestone reminding Americans of the triumph of the human spirit over the cruelty of slavery. It honors those African-Americans ancestors who survived the inhumane institution of bondage, as well as demonstrating pride in the marvelous legacy of resistance and perseverance they left us.

WHY NOT JUST CELEBRATE THE FOURTH OF JULY LIKE OTHER AMERICANS?

Blacks do celebrate the Fourth of July in honor of American Independence Day, but history reminds us that blacks were still enslaved when the United States obtained its independence.

WHY WERE SLAVES IN TEXAS THE LAST TO KNOW THAT THEY WERE FREE?

During the Civil War, Texas did not experience any significant invasion by Union forces. Although the Union army made several attempts to invade Texas, they were thwarted by Confederate troops. As a result, slavery in Texas continued to thrive. In fact, because slavery in Texas experienced such a minor interruption in its operation, many slave owners from other slave-holding states brought their slaves to Texas to wait out the war. News of the emancipation was suppressed due to the overwhelming influence of the slave owners.

 

The Meaning of Juneteenth — Freedom

When blacks in Texas heard the news, they alternately sang, danced and prayed. There was much rejoicing and jubilation that their life long prayers had finally been answered. Many of the slaves left their masters immediately upon being freed, in search of family members, economic opportunities or simply because they could. They left with nothing but the clothes on their backs and hope in their hearts. Oh, freedom!

“When my oldest brother heard we were free, he gave a whoop, ran, and jumped a high fence, and told mammy good-bye. Then he grabbed me up and hugged and kissed me and said, “Brother is gone, don’t expect you’ll ever see me anymore,” I don’t know where he went, but I never did see him again.” — Susan Ross

Freedom meant more than the right to travel freely. It meant the right to name one’s self and many freedmen gave themselves new names. County courthouses were overcrowded as blacks applied for licenses to legalize their marriages. Emancipation allowed ex-slaves the right to assemble and openly worship as they saw fit. As a result, a number of social and community organizations were formed, many originating from the church. Freedom implied that for the first time, United States laws protected the rights of blacks. There was a run on educational primers as freed men and woman sought the education that had for so long been denied them. The Bureau of Refuges, Freedmen and Abandoned Lands, commonly known as the Freedmen’s Bureau, were founded by Congress in March 1865 to provide relief services for former slaves. Schools were established and joined churches as centers of the newly-freed communities. The promise of emancipation gave freedmen optimism for the future; few realized slavery’s bitter legacy was just beginning to unfold and that equality was to remain an elusive dream. Oh freedom!

At the beginning of Reconstruction, the period immediately following the end of the Civil War, rumors were rampant that every freedman would be given forty acres and a mule. Ex-slaves petitioned for land and, with federal troops stationed throughout the South to protect their rights, looked forward to participating in American society as free citizens. In some cases ex-slaves were successful in obtaining land. Land grants by Congress allowed several states to establish black colleges.

The optimism was short-lived, however, and soon replaced by a betrayal so soul shattering blacks questioned whether the United States was serious about granting them their freedom. Ex-slaves found for the most part, that despite the Freedman’s Bureau, they were left to fend for themselves. The abject poverty and the racism that maintained it, prohibited any hope for assimilated into American society. In Texas, the editor of the Harrison Flag newspaper denounced as “treasonable” the sale of land to blacks. The Texas Homestead Act, passed during Reconstruction, granted up to 160 acres of free land to white persons only. The Texas legislature in 1866 passed a new set of black codes that attempted to reverse the limited gains blacks had been granted.

Ex-slaves entered freedom under the worst possible conditions. Most were turned loose penniless and homeless, with only the clothes on their back. Ex-slaves were, as Frederick Douglas said “free, without roofs to cover them, or bread to eat, or land to cultivate, and as a consequence died in such numbers as to awaken the hope of their enemies that they would soon disappear.”

Many white Texans disdained black freedom and this utter contempt guaranteed the price of freedom for many would be unaffordable. The sharecropping system that emerged in Texas and all over the deep South kept many blacks from starving, but had little to distinguish it from the slave life blacks thought they had escaped. This was the other side of emancipation where high expectations gave way to heart-crushing disillusionment.

By 1877, the end of Reconstruction, the North had abandoned black Americans to the will of southern whites, who through violence, racial discrimination and Jim Crow laws succeeded in disenfranchising them, resulting in more than 100 years of oppression. It’s not surprising that blacks turned to the only institution that gave them hope–the church.

CHURCH

From the establishment of the first black church in America, throughout slavery and beyond, the church has been the foundation of the black community. During the horrific days of slavery it provided relief and nourishment for the soul with its promise of a better life after death. The church gave the slave dignity and assured him he was equal in the eyes of God. Despite his earthly condition he was loved and valued as a child of God no matter how difficult his burden became or unbearable his suffering was, Jesus, who too suffered, prepared a place of rest for him when his time was up on earth. It was this religious faith that sustained the slave and enabled him to endure his bondage.

The slave owner was able to observe a glimpse of this faith as he heard the incredible music that seemed to come out of the slave’s soul while toiling in the field. If the slave owner had ventured into a slave church, his strong defense of slavery would no doubt have been weakened. He would have seen the people he considered inferior and sub-human without the defensive masks they wore in the fields; in their churches, enslaved men and woman displayed a dignity and stateliness that survived the slave owner’s dehumanizing oppression.

The church was more than a safe house. It served as a launching pad for black leadership and was involved early on in working for liberation. Many free blacks in northern churches participated in the Underground Railroad, raised money for freedmen after the Civil War, and helped keep the black community intact.

The importance of the black church cannot be overstated. It was, and perhaps still is, the single most important institution in the black community. It permitted self-expression and supported creativity at a time when it could have meant death. An example is found in the spirituals, gospel and other forms of music that helped blacks explain and endure their sojourn in America. Blacks were able to use their churches to hone organization and leadership skills useful in the economic, social and political development of their community. It’s no accident that Martin Luther King, Jr., Jesse Jackson and a host of other civil rights leaders got their start through the black church.

Therefore it is not surprising the black church has always played a pivOtal role in keeping alive the meaning of Juneteenth. Religion has always been at the root of the observance of this holiday, which is ironic, considering it is a holiday born out of an institution so far removed from Christian ideals–slavery.

The Black Church provided a haven from the daily oppression slaves faced, but after freedom it was also the center of social activities including the sponsorship of the annual Juneteenth Celebration.

TRADITIONAL PRAYER

The deep spiritual faith of the enslaved is reflected in the traditional prayer below. Similar prayers are often recited in Juneteenth celebrations.

Father, I stretch my hand to thee–for no other help I know. Oh my rose of Sharon, my shelter in the time of storm. My prince of peace, my hope in this harsh land. We bow before you this morning to thank you for watching over us and taking care of us. This morning you touched us and brought us out of the land of slumber, gave us another day–thank you Jesus. We realize that many that talked as we now talked, this morning when their names were called, they failed to answer. Their voices were hushed up in death. Their souls had taken a flight and gone back to the God that gave it, but not so with us. We are thankful the sheet we covered with, was not our winding sheet, and the bed we slept on was not our cooling board. You spared us and gave us one more chance to pray. And Father, before we go further, we want to pause and thank you for forgiving our sins. Forgive all our wrong doings. We don’t deserve it, but you lengthened out the briskly threads of our lives and gave us another chance to pray, and Lord for this we thank you… Now Lord, when I’ve come to the end of my journey, when praying days are done and time for me shall be no more; when these knees have bowed for the last time, when I too, like all others must come in off the battlefield of life, when I’m through being ‘buked and scorned, I pray for a home in glory.

When I come down to the river of Jordan, hold the river still and let your servant cross over during a calm down. Father, I’ll be looking for that land where Job said the wicked would cease from troubling us and our weary souls would be at rest; over there where a thousand years is but a day in eternity, where I’ll meet with loved ones and where I can sing praises to thee; and we can say with the saints of old, Free at Last, Free at Last, thank God almighty, I am free at last. Your servant’s prayer for Christ sake. Amen!
– Traditional with additions from Reverend Wallace Evans

LEGACY OF SLAVERY

The fact that it took a Civil War to forcibly put an end to slavery left a bitter legacy that continues to divide American society. Slavery so bankrupted slave owners’ sense of right and wrong that they were willing to die to defend that lifestyle. A slave-holding minority morally corrupted a nation, and this legacy still haunts the country.

According to historian John Hope Franklin, “the Founding Fathers (by allowing slavery) set the stage for every succeeding generation of Americans to apologize, compromise and temporize on those principles of liberty that were supposed to be the very foundation of our system of government and way of life…that is why this nation tolerated and indeed, nurtured the cultivation of racism that has been as insidious as it has been pervasive.”

Professor Franklin asks, “How could the colonists make (such) distinctions in their revolutionary philosophy? They either meant that all men were created equal or they did not mean it at all. They either meant that every man was entitled to life, liberty, and the pursuit of happiness, or they did not mean it at all…Patrick Henry, who had cried, ‘Give me liberty or give me death’, admitted that slavery was ‘repugnant to humanity’, but (obviously) not terribly repugnant, for he continued to hold blacks in bondage. So did George Washington and Thomas Jefferson…”

This blatant hypocrisy poisoned both religion and the law. Every institution at the slave-holder’s disposal was used to justify slavery. Instead of the slave-owner being considered inhumane, the people he enslaved were. The legacy of racism has grown into perhaps the greatest internal threat that this country faces. John Hope Franklin aptly put it when he wrote that “slavery weakened America’s moral authority.”

It’s amazing that despite living under the most inhumane conditions known to humankind, blacks contributed everything from agricultural inventions, to medical breakthroughs, to music. Enslaved artisans crafted incredible sculptures, designed beautiful buildings and helped build a nation. Blacks preserved a culture and succeeded in passing down a legacy of music, language, food, religion and a lesson in survival. We’ll never know how many scientists, engineers, doctors and artists were lost on the trip over on the slave ships or after they arrived.

Slavery taught America another lesson, one that it too often ignores. Blacks and whites worked together to create an anti-slavery movement that ultimately succeeded. Later they fought and died together to force an end of slavery. Blacks and whites have worked throughout the nation’s history for social justice. This lesson of cooperation must never be forgotten.

While the painful side of slavery makes it difficult for many blacks to celebrate Juneteenth, it is the positive legacy of perseverance and cooperation that makes it impossible for others to ignore.

WHY WE CELEBRATE

J — Juneteenth represents the joy of freedom–the chance for a new beginning.

U — Unless we expose the truth about the African-American slave experience, Americans won’t be truly free.

N — Never must we forget our ancestors’ endurance of one of the worst slave experiences in human history.

E — Every American has benefitted from the wealth blacks created through over 200 years of free labor and Juneteenth allows us to acknowledge that debt.

T — To encourage every former slave-holding state to follow Texas’ (and Oklahoma’s) example and make Juneteenth a state holiday.

E — Every day in America, blacks are reminded of the legacy of slavery. Juneteenth counters that by reminding us of the promise of deliverance.

E — Even on the journey to discover who we are, Juneteenth allows us to reflect on where we’ve been, where we’re at and where we’re going as a people.

N – Never give up hope is the legacy our enslaved ancestors left. It was this legacy that produced black heroism in the Civil War and helped launch the modern civil rights era. It is this legacy we celebrate.

T — To proclaim for all the world to hear, that human rights must never again become subservient to property rights.

H — History books have only told a small part of the story; Juneteenth gives us a chance to set the record straight.

FREEDOM IS ALWAYS WORTH CELEBRATING!

PSA: Rage Against The Ratchet

Filthy, violent lyrics: Enough already!

Haggins

A WHOLE LOT of folks think it’s cute to see young children twerking and singing along to sexually suggestive songs.

They laugh. Maybe post a YouTube video of it.

Not two-time Grammy winner Carvin G. “Ransum” Haggins.

After visiting a beauty salon in the Philly burbs earlier this spring and watching a 2-year-old girl mimicking Beyonce’s provocative dance moves and singing the very adult lyrics to “Drunk in Love,” Haggins got fed up and launched a grassroots campaign called Rage Against the Ratchet. Its purpose? To force radio stations to clean up the airwaves.

“I’m just coming as a concerned citizen saying, ‘We’ve got to do something about the music. We’ve got to do something about how the music is getting to the people,’ ” Haggins, 45, who grew up in Philly, said in a YouTube video.

“There are rappers saying, ‘I dropped a molly in a girl’s drink,’ ” Haggins added. ” ‘She didn’t even know. I took her home and had my way with her. She didn’t even know.’ Yo, that’s date rape! . . . There’s a child right now with that in his headphones saying that that’s the cool thing to do because a rapper said it.”

Haggins – who has worked with Jill Scott, Musiq Soulchild, Justin Timberlake and others – has organized a protest outside the Bala Cynwyd studios of Power 99 FM at 11 a.m. Saturday to protest filthy, violent lyrics in popular music.

I spoke at length with Haggins, but I think his YouTube comments say it all. We ought to get behind him. Turn out in droves at 111 Presidential Blvd. to show the powers at Power 99 that the stupid lyrics and misogynistic filth that gets played on the airwaves is unacceptable.

Take, for example, what Chris Brown spews in “Loyal”:

” . . . When a rich n—- want ya

And your n—- can’t do nothing for ya

These hoes ain’t loyal . . .”

These hoes ain’t loyal

Just got rich

Took a broke n—- b—-

I can make a broke b—- rich

But I don’t f— with broke b—-s.”

 “What type of lyric is that? What are you saying to our kids? Some kid is going to recite that. My mom ain’t a b—-. My daughter ain’t a b—–,” Haggins added. “Why is it so free to say that word and disrespect women? And the sad part is women are singing along with these records like that’s the thing to do.”

The first time I saw those lyrics, they were on a young relative’s Instagram page. Yes, I confronted her. And when I did, her excuse was that it wasn’t her personal commentary but popular rap lyrics she’d heard on the radio and was merely reciting on social media. To her, the fact that Brown sings this mess on the radio makes it OK.

I can see how her young mind could make such a leap, because the Federal Communications Commission regulates what comes across the airwaves.

And adults, older people she’s been trained to look up to and respect, put this crap out for public consumption. And it’s everywhere.

Take the song “Partition” by Beyonce:

” . . . Oh he so horny, yeah he want to f—

He popped all my buttons and he ripped my blouse

He Monica Lewinsky’d all onmy gown . . . “

“What?!” said Haggins, a father of seven. “I don’t want to see somebody’s daughter in the car singing that song.

“Like, why is that cool that Beyonce is telling these girls about how she’s having oral sex? Nothing about that’s cool. It ain’t cool. It ain’t sexy. It ain’t fly. It’s just a lack of creativity . . . and I feel like right now we’re being treated like sex-slave beasts.”

He likens commercial radio to drug dealers.

“You are dealing poison to our kids,” said Haggins, who lives in Marlton. “Y’all flipping these records back-to-back-to-back.

“You’re pumping that poison into the heads of our kids when they’re sitting with their headphones on. We need better music. We need better programming.”

He’s right on about that. Yesterday I reached out to the powers at Power 99, who then emailed me a statement: “Power 99 is part of the fabric of the city of Philadelphia and has maintained a great relationship with the local community by playing music that our listeners want to hear from their favorite artists, while abiding by all government regulations as a responsible broadcaster.”

If you don’t like what comes from Power 99, which is owned by Clear Channel Media and Entertainment, stop being passive. Get involved. Rage Against the Ratchet.

Source: http://articles.philly.com/2014-06-06/news/50362593_1_youtube-video-lyrics-airwaves#XY9rrgbFdTXzXhfW.01