Het Racisme van de Gezichten van Obama in West-Virginia - video die door Metacafe wordt aangedreven

….De rode Update van de Staat

Populariteit: 14% [?]

Kroniekschrijver - John Sammon
The controversy over Reverend Wright and his torpedoing of the campaign of his parishioner Barack Obama proves how childish and paranoid the American people have become.

If this happened in Europe, Europeans being more sophisticated and somewhat more intelligent on average than Americans, there would be no controversy. Europeans wouldn’t hold Obama accountable for the statements of his pastor.

We’re operating under the allusion that if Wright says it, Obama believes it too. Guilt by association. It’s amusing to hear McCain call Wright’s remarks extremist, a few months after he sang a Beach Boys song, “bomb bomb bomb, bomb bomb Iran (sung to the tune of Barbara Ann).

Nobody called McCain’s sick joke extremist.

What has Wright said? Wright has the right to say it. He said instead of God bless America, God should damn America. In fairness. If the truth be known. Some of America should be damned. Such as the below.

1. America annihilated its Indian population and stole their land.

2. Americans kept others in slavery and then after a war to end it, kept African Americans in virtual servitude for the next hundred years with racist segregation.

3. Other crimes including Agent Orange for which there is not space here.

Wright called America an “imperialist” power. Well. We are. At times. We have a tendency to invade poor little countries much smaller than ours in an attempt to make them see it our way. We’ve invaded Nicaragua a half dozen times. Maybe instead of calling it “imperialist,” we should call it “concern” for Nicaraguan affairs.

President Bush wants the right to torture prisoners, and that’s not called “extremist.”

Wright’s statement that AIDS is a government plot to get rid of black Americans is a little bit far fetched and I can’t go along with that one.

That Obama’s campaign will go down the tubes because of statements made by someone over whom he (Obama) has no control is an abject lesson that to play the political game, you have to be foolishly optimistic and upbeat and never tell Americans very much of the unpleasant truths about their country. Thus, we can always feel superior, that we’re better people.

God only blesses America. God must be American and Republican.

Clearly, there is a price to be paid when you’re too candid.

It’s also another example of how the American people want to fixate on personality rather than issues. It has a long history from the Willie Horton episode that sank Michael Dukakis’s presidential hopes, to Thomas Eagleton, the vice presidential candidate who had prior mental problems, was replaced, but helped to terminate George McGovern’s campaign, or the Swift Boat right wing smear campaign against John Kerry.

You simply can’t be too truthful with the American people, if the truth is unpleasant. This is not new either. They forced Socrates to take poison.

I don’t believe America has sole ownership of morality, that we’re above reproach, that we’re God’s chosen people (especially white Republicans). Does that make me unpatriotic?

Wright is voicing frustration with a system that he thinks (with good reason) has treated he and his flock unfairly. He doesn’t speak for Obama just because Obama attends his church any more than commentator Bill O’Reilly speaks for McCain because McCain appears on his TV show.

The lesson here is clear. If you want to win office, don’t associate with big-mouth preachers, and don’t be too honest with the American people.

Copyright 2008 Sammonsays.

Popularity: 23% [?]

By James N Kariuki

The world is increasingly divided into great beneficiaries and great casualties. The worst casualties of the divide are Africans and Black people worldwide.

To address these gross inequalities between the global North and the South, prolific Prof. Ali Mazrui has consistently advocated that the African Diaspora should include the strategy of counter-penetration.

The West through colonialism or other forms of domination once exploited black folks. It is now time for them to turn the tables and occupy positions of influence within the West itself.

The Mazruis, Chinua Achebes, Ngugi wa Thiongos, and Wole Soyinkas are classic illustrations of this strategy at work. As prominent educators in US universities, they have access to thousands of American students, a golden opportunity to sensitise America’s upcoming decision-makers to the realities and aspirations of Africa. Post-colonial Diasporans are vital to this specific assignment.

Equally critical is the role earmarked for the Diaspora of enslavement: descendants of those Africans who were transplanted to the West against their will into slavery. They are now part of Global Africa lodged in the privileged West.

Counter-penetration perspective attaches much credence to the idea of the African-American Dr. Jendayi Frazer making an on-site visitation to last year’s election related violence in Kenya and reporting her findings to her Black boss, Dr. Condoleezza Rice. After all, Frazer studied in Kenya; her doctoral dissertation was on Kenya. To her, Kenya has a human face.

In this logic, it is progressive that a Black person like Colin Powell reaches the pinnacle of American military hierarchy and then becomes the Secretary of State. Similarly, it is advancement that African-American Rice, her ideology notwithstanding, follows suit and becomes the US Secretary of State. Granted, she is not a flag-waving black activist, but her skin is black. At some point one black concern or another will touch her. How realistic is this perception?

Ten days ago, Rice, urged the US Senate to pass a law to remove the African National Congress (ANC) categorisation as a terrorist organisation from the US database. This dubious distinction was originally attained because of ANC’s activities in the struggle against apartheid. As a result of this stigma, individuals associated with the ANC still cannot obtain visas to enter the US without a special waiver by the US Secretary of State. In most cases, the mere requirement amounts to visa denial.

Rice told the Senate hearing that she found it awkward to have to personally waive visa restrictions for her South African counterpart. Additionally, it was downright embarrassing to do the same for the dignified world’s icon of peace, Nelson Mandela.

A liberal lawmaker, representative Howard Berman of California, sponsors the legislation under Senate review. His language is even more incisive. “It is shameful that the US still treats the ANC this way, based solely on its designation as a terrorist organisation by the old apartheid South African regime.”

Regarding Mandela requiring a special waiver for a US visa, his words were, “What an indignity. This legislation will wipe it all away.”

Lest we forget, this is not the first time that African Diasporans have waged a fight for South Africa within the American political system. One of the major landmarks in the demise of apartheid was the passing of the 1986 Comprehensive Anti-Apartheid Act. The legislation was formulated and sustained by the US Congressional Black Caucus. Notably, the passage was an override to President Ronald Regan’s veto.

This month marks the 40th anniversary of Martin Luther King’s death. One of the most memorable acts in his life was to declare publicly his opposition to American war in Vietnam.

When asked why he risked alienating the US President Lyndon B Johnson by that action, he responded that, to him, justice was indivisible, “injustice anywhere is injustice everywhere.”

He could not oppose racial injustice in America and turn a blind eye to injustice in Southeast Asia.

Before King, Black Americans in the American South could not vote, much less become legislators . In forty years, African-Americans have occupied virtually every position. Today, even the US presidency is up for grabs by an African-American. We have come a long way since Reverend Martin Luther King.

About The Author: James N. Kariuki - is head of the African Diaspora Unit at the Africa Institute of South Africa in Pretoria.

Popularity: 25% [?]

April 4, 1968: Martin Luther King Jr.’s Death and How It Changed America

Editorial Reviews

Book Description: On April 4, 1968, at 6:01 PM, while he was standing on a balcony at a Memphis hotel, Martin Luther King, Jr. was shot and fatally wounded. Only hours earlier King–the prophet for racial and economic justice in America–ended his final speech with the words, “I may not get there with you, but I want you to know tonight, that we as a people will get to the Promised Land.”

Acclaimed public intellectual and best-selling author Michael Eric Dyson uses the fortieth anniversary of King’s assassination as the occasion for a provocative and fresh examination of how King fought, and faced, his own death, and we should use his death and legacy. Dyson also uses this landmark anniversary as the starting point for a comprehensive reevaluation of the fate of Black America over the four decades that followed King’s death. Dyson ambitiously investigates the ways in which African-Americans have in fact made it to the Promised Land of which King spoke, while shining a bright light on the ways in which the nation has faltered in the quest for racial justice. He also probes the virtues and flaws of charismatic black leadership that has followed in King’s wake, from Jesse Jackson to Barack Obama.

Always engaging and inspiring, April 4, 1968 celebrates the prophetic leadership of Dr. King, and challenges America to renew its commitment to his deeply moral vision.

About the Author:Michael Eric Dyson, named by Ebony as one of the hundred most influential black Americans, is the author of sixteen books, including Holler if You Hear Me, Is Bill Cosby Right? and I May Not Get There With You: The True Martin Luther King Jr. He is currently University Professor of Sociology at Georgetown University. He lives in Washington, D.C.

Other Books By Michael Eric Dyson

Popularity: 28% [?]

Writes: Leonard Pitts Jr.

Columnist - Leonard Pitts Jr.
This will be a history of rope.

It strikes me that such a history is desperately needed just now. It seems the travesty in Jena, La., has spawned a ghastly trend. Remember how white students at Jena High placed nooses in a tree last year to communicate antipathy toward their black classmates? Now it’s happening all over.

A noose is left for a black workman at a construction site in the Chicago area. In Queens, a woman brandishes a noose to threaten her black neighbors. A noose is left on the door of a black professor at Columbia University. And that’s just last week. Go back a little further and you have similar incidents at the University of Maryland in College Park, at a police department on Long Island, on a Coast Guard cutter and in a bus maintenance garage in Pittsburgh.

Mark Potok, the director of the Intelligence Project of the Southern Poverty Law Center, told USA Today, “For a dozen incidents to come to the public’s attention is a lot. I don’t generally see noose incidents in a typical month. We might hear about a handful in a year.”

The superintendent of schools in Jena famously dismissed the original incident as a “prank.” It was an astonishing response, speaking volumes about the blithe historical ignorance of people who have found it convenient not to peer too closely at the atrocities of the past lest they be accidentally … moved.

But watching this trend unfold, it occurs to me that maybe what we need here is the opposite of ignorance. Maybe what we need is information. Maybe what we need is a history of rope.

A history of rope would have to include, in 1904, Luther Holbert and his wife, who had their fingers chopped off and handed out as souvenirs. Holbert was beaten so badly one of his eyes came out. It hung by a thread. A large corkscrew was used to bore into the couple’s flesh. It tore out big chunks of them each time it was withdrawn. A rope was used to tie them to the tree.

A history of rope would have to include, in 1917, Rufus Moncrief, who was beaten senseless by a mob. They used a saw to cut off his arms and otherwise mutilated him. The mob hanged Moncrief. Then, for good measure, they hanged his dog. Ropes were used for both.

A history of rope would have to include, in 1918, Mary Turner, burned alive in Valdosta. A man used a hog-splitting knife to slash her swollen stomach. The baby she had carried nearly to term tumbled out and managed two cries before the man crushed its head beneath his heel. A rope was used to tie Turner upside down in a tree.

A history of rope would include thousands of Turners, Moncriefs and Holberts. It would range widely across the geography of this nation and the years of the past two centuries. A history of rope would travel from Cairo, Ill., in 1909 to Fort Lauderdale, Fla., in 1935 to Urbana, Ohio, in 1897 to Wrightsville in 1903, to Leitchfield, Ky., in 1913 to Newbern, Tenn. in 1902. And beyond.

You might say the country has changed since then, and it has. The problem is, it’s changing again.

It feels as if in recent years we the people have backward traveled from even the pretense of believing our loftiest ideals. It has become fashionable to decry excessive “political correctness,” deride “diversity,” sneer at the “protected classes.” Code words sanding down hatred’s rough edge. “State’s rights” for the new millennium. And now, out come the nooses. Just a prank, the man says.

Mary Turner would argue otherwise. I find it useful to remember her, useful to be reminded of things we would rather forget. To remember her is to understand that there is no prank here.

A history of rope would drown your conscience in blood.

Popularity: 74% [?]