Dear friends,
The mere mention of anything that has to do with
African American history often causes resentment among much of Our citizenry.
To be sure, the reasons for this vary. For example, some people may feel that,
when the historical experiences of African Americans are isolated and
emphasized, the aforesaid folks are being excluded from the joy of celebrating
and recognizing a past that seems to, at least, in part, belong to all of Us.
Or, perhaps, the less informed view the aforementioned historical experiences
of African American people as insignificant to the overall development of Our
communities and country. Finally, a few may even argue that distinguishing one
cultural group, in this land, from others makes Us appear to be a divided
nation.
However, the importance of acknowledging the contributions of African Americans to the
prosperity of North America, generally, lies in the
need for all of Us to understand and appreciate the fact that human progress
has only occurred due to the efforts of many different peoples. No one body of
folks deserves credit for all human accomplishment to this date. Surely, no
such group ever will.
In the final analysis, nevertheless, it should
become evident that the real legacy of African American people is a group
struggle for "equality, dignity, and justice" - not simply
individual achievements of "high" social significance,
inventions, or athletic excellence. In addition, We should be able to
appreciate the importance of African American contributions, enmeshed with the
offerings of other cultural groups that have helped bring Our North American communities to their current prominence. Ultimately, We
should all then be able to realize that African American history is not a
separate history; rather, it merely includes more people in the real story of
Our country.
G. Djata Bumpus
Read full post
Saturday, February 1, 2014
Why do we use the term African American?
"African Americans are a people who grew out of the mixing of various groups of African peoples (that is, individuals who belonged to many cultural backgrounds throughout, mostly, West Africa). We were forced to unite because of our shared oppression and exploitation..."
Dear friends,
Booker T. Washington wrote, "During the period of servitude in the New World, the Negro race did not wholly forget the traditions and habits of thought that it brought from Africa. But it added to its ancestral stock certain new ideas."
I am an African American (I do not use a hyphen, because I refuse to consider myself an abbreviated American.) Yet, many of my fellow countryfolks feel confused about how they should address African Americans, generally, because it seems as though our terms of self-description change from time to time.
Back in the early Sixties, few of us, including many progressives, used the term "Black" for self-description. By the late Sixties, the monikers African American and Afro-American began findiing popular usage.Yet, even well into the Seventies, there were still many of our folks who protested the term and continued to call themselves "Colored". Now those same people and their descendants, having finally accepted the fact of being "Black", are resisting the use of the term "African American".
However, the term itself (African American) is not new; rather, it points to the natural direction being taken by a people who grew out of a distinct cultural experience, having survived the ravages of time, in a nation that is founded upon both greed and White Supremacy. Therefore, by calling ourselves African Americans, we are merely returning to our true identity as human beings.
NOTE: When people hear the term "White Supremacy", they usually think of those who parade around in white bedsheets - like the Old South's KKK (Ku Klux Klan). In other words, many citizens in this country do not see themselves as "White Supremacists", per se. However, I use the term “White Supremacy”, because a person can come from any European, Asian, or Latin country tomorrow, completely disregard his or her true familial past and declare himself or herself “white” - thus becoming part of an artificial "majority" group. Additionally, by calling himself or herself "white", that same person just mentioned, automatically, inherits a history that includes the likes of the original Pilgrim group, George Washington, Thomas Jefferson, and Abraham Lincoln (none of whom, as far as I know, are of either Irish, Italian, Polish, Russian, German, Asian, "Hispanic", Jewish, or French descent), along with enjoying privileges and advantages over me and people who look like me.
Although around 130 years or a little more than five generations ago, author and formidable scholar George W. Williams asserted that, at the time, many African peoples worldwide preferred to be called "Negro" (see his History of the Negro Race in America), it appears that the expressions "Negro" and "colored" actually gained their popularity after the North American Civil War. Available literature only shows that prior conflict, the word "Africa" almost always prefixed the names of our organizations.
For example, beginning during the last quarter of the 18th Century, with Richard Allen's and his friends' Free African Society, in Philadelphia, to the founding of the A.M.E. (African Methodist Epsicopal) church, which spread across the nation soon afterwards, all the way to the Afric-American Female Intelligence Society of Boston - a highly-respected activist group that existed for more than 40 years or almost two generations before and during the North American Civil War, we never forgot our African origins.
As well, because of the proliferation of the abolitionist movement that grew correspondingly with the manumission of each captive worker (so-called slave), Black self-help groups, whose purposes were for the economic and social progress of the aforementioned manumitted captive workers, began to flourish. One such group was the Peace and Benevolent Society of Afric-Americans of Connecticut - which thrived around the same time as the previously-mentioned women's group (see Black Abolitionists, by noted historian and scholar Benjamin Quarles). Also, there is other literature concerning African American organizations corresponding with that period in works like Lerone Bennett's classic, Before The Mayflower.)
But is "Black" also a legitimate identity reference? I think that it is. In fact, if we take guidance from Professor Lloyd Hogan's classic "The Principles of Black Political Economy", we see that he has identified five criteria that distinguish African American or Black people as a group that has proliferated. for centuries, within its own environment. They are: 1) Common origins on the continent of Africa; 2) Common history of exploitation as a homogeneous slave working class for more than 250 years; 3) Common exploitation as a more or less homogeneous class of landless peasants for approximately 100 years in the southern United States; 4) Common experience of exploitation as a homogenous wage laboring class since the last generation or so of their history; and 5) Conscious individual acceptance of being Black.
Perhaps, the most crucial aspect of Professor Hogan's abovementioned criteria is the "conscious individual acceptance of being Black." After all, regardless of one's historical experience, at least in the United States, the term "Black" is usually pretty specific. For example, if people are talking about either Rudy from Saint Croix or Ludwig from Antigua, they call him a Caribbean or West Indian. If they are talking about either Okey or Sahalu from Nigeria, they call him an African. However, if folks are talking about Paul from Boston or Barry from Amherst, then they say, "He's a Black man."
Note: This should be spelled with an upper case "B", even though the standard has been set by "white" newspaper editors and educators who, usually, spell it with a lower case one (b). As usual, others outside of our group are defining us by their own measure, as opposed to us doing it for ourselves. Nevertheless, when referring to African Americans, "Black" is a proper noun - not a common one, because it points to a specific group. On the other hand, the lower case "w" should be used for "white", since those who embrace or cling to that moniker do not represent a specific culture. Therefore, it is a common noun.
There are, of course, especially, many women of European descent who have had, at least, one child by a man of African descent. Our current president is such a person. Moreover, it is usually necessary for these kids to identify themselves as "Black", for two reasons. They are: 1) Such offspring often have non-pale skin complexions and, as a result, are automatically considered "non-white" anyway - and treated as such. 2) Their mothers typically call themselves "white", thus confusing said youths about their all-important identities. Moreover, it places children in the position of having to choose sides, as it were. Yet, at least to me, it seems that no one should ever ask a child to choose sides, when it comes to loving his or her parents. Instead, we should only encourage each child to LOVE his or her parent(s). Period.
So, obviously, African Americans are not a monolithic group per se, due to our varied familial backgrounds, income levels and social statuses (as folks like the wealthy entertainer Bill Cosby remind us, when he labels so many of us the "lower echelon"). Nevertheless, because we can be found in all areas of society (except for the ruling class), our ideas and aspirations are quite diverse.
Additionally, a number of us have physical characteristics that make us indistinguishable from many other cultural groups (for example, European American, Early American Native, Asian American, Latino, and so forth.) As a result, unwittingly, many non-African American citizens currently associate with African American people who may not even identify themselves as such. On top of all that has been mentioned thus far, as well, the fact must be appreciated that African Americans are a people who grew out of the mixing of various groups of African peoples (that is, individuals who belonged to many cultural backgrounds). We were forced to unite because of Our shared oppression and exploitation.
Prior to the North American Civil War, African Americans tended to form coalitions with EarlyAmerican Natives and, at times, European Americans too (particularly, Irish Americans). Note: I use the term "EarlyAmerican Natives" (with neither a space nor a hyphen between Early and American), as opposed to "Native Americans", because I find the latter term divisive - and offensive to many. After all, most citizens of this country feel "native" to this land. Consequently, at least to me, the feeling of both separateness and lonesomeness that already lingers, quite naturally, in each individual, in any civilization or culture, worsens. Therefore, I feel that we do not need to "add insult to injury", as it were, by using words that may cause some of the resentment and hostility that can be engendered when people feel that they are being excluded. Hence, in order to distinguish that particular body of people from all other groups in our society, I use the aforementioned term Early American Natives.
At any rate, the identity that we now use, African American, represents the evolution of a people who have, through no choice of their own, struggled together for equality, dignity, and justice, for centuries. This, obviously, has been the same dilemma for all other groups who have come here, outside of the early ruling class. In fact, after the North American Civil War, African captive workers (so-called slaves), according to international law, should have been offered the opportunity to return to Africa. Instead, these now former captives were hoodwinked into accepting partial citizenship and thrown into the plantation economy of sharecropping. As a result, our forebears began identifying themselves according to descriptions that were made by those who did not even acknowledge, much less respect, our aforementioned forebears' ability to know what was best for themselves and those future generations of African Americans that would follow.
Today, we are an African people, and the largest group of those in this country who call themselves "Americans" who have been here since the 17th Century. Moreover, for centuries, there were always folks coming/being brought here from Africa, both legally and illegally; they reminded our ancestors of their former homes - and cultural experiences. Therefore, our forebears never lost all of that which was African in them. Rather, they passed it on to future generations. Therefore, as far as contemporary African Americans go, we have learned to express what is left of our "Africanisms", as it were, within a different context.
Finally, three generations ago, the great Marcus Garvey pointed out: "This propaganda of dis-associating Western Negroes from Africa is not a new one. For many years white propagandists have been printing tons of literature to impress scattered Ethiopia, especially that portion within their civilization, with the idea that Africa is a despised place, inhabited by savages, and cannibals, where no civilized human being should go, especially black civilized human beings." - Marcus Garvey (Philosophy & Opinions of Marcus Garvey, edited by Amy Jacques-Garvey)
One Love, One Heart, One Spirit,
G. Djata Bumpus Read full post
Dear friends,
Booker T. Washington wrote, "During the period of servitude in the New World, the Negro race did not wholly forget the traditions and habits of thought that it brought from Africa. But it added to its ancestral stock certain new ideas."
I am an African American (I do not use a hyphen, because I refuse to consider myself an abbreviated American.) Yet, many of my fellow countryfolks feel confused about how they should address African Americans, generally, because it seems as though our terms of self-description change from time to time.
Back in the early Sixties, few of us, including many progressives, used the term "Black" for self-description. By the late Sixties, the monikers African American and Afro-American began findiing popular usage.Yet, even well into the Seventies, there were still many of our folks who protested the term and continued to call themselves "Colored". Now those same people and their descendants, having finally accepted the fact of being "Black", are resisting the use of the term "African American".
However, the term itself (African American) is not new; rather, it points to the natural direction being taken by a people who grew out of a distinct cultural experience, having survived the ravages of time, in a nation that is founded upon both greed and White Supremacy. Therefore, by calling ourselves African Americans, we are merely returning to our true identity as human beings.
NOTE: When people hear the term "White Supremacy", they usually think of those who parade around in white bedsheets - like the Old South's KKK (Ku Klux Klan). In other words, many citizens in this country do not see themselves as "White Supremacists", per se. However, I use the term “White Supremacy”, because a person can come from any European, Asian, or Latin country tomorrow, completely disregard his or her true familial past and declare himself or herself “white” - thus becoming part of an artificial "majority" group. Additionally, by calling himself or herself "white", that same person just mentioned, automatically, inherits a history that includes the likes of the original Pilgrim group, George Washington, Thomas Jefferson, and Abraham Lincoln (none of whom, as far as I know, are of either Irish, Italian, Polish, Russian, German, Asian, "Hispanic", Jewish, or French descent), along with enjoying privileges and advantages over me and people who look like me.
Although around 130 years or a little more than five generations ago, author and formidable scholar George W. Williams asserted that, at the time, many African peoples worldwide preferred to be called "Negro" (see his History of the Negro Race in America), it appears that the expressions "Negro" and "colored" actually gained their popularity after the North American Civil War. Available literature only shows that prior conflict, the word "Africa" almost always prefixed the names of our organizations.
For example, beginning during the last quarter of the 18th Century, with Richard Allen's and his friends' Free African Society, in Philadelphia, to the founding of the A.M.E. (African Methodist Epsicopal) church, which spread across the nation soon afterwards, all the way to the Afric-American Female Intelligence Society of Boston - a highly-respected activist group that existed for more than 40 years or almost two generations before and during the North American Civil War, we never forgot our African origins.
As well, because of the proliferation of the abolitionist movement that grew correspondingly with the manumission of each captive worker (so-called slave), Black self-help groups, whose purposes were for the economic and social progress of the aforementioned manumitted captive workers, began to flourish. One such group was the Peace and Benevolent Society of Afric-Americans of Connecticut - which thrived around the same time as the previously-mentioned women's group (see Black Abolitionists, by noted historian and scholar Benjamin Quarles). Also, there is other literature concerning African American organizations corresponding with that period in works like Lerone Bennett's classic, Before The Mayflower.)
But is "Black" also a legitimate identity reference? I think that it is. In fact, if we take guidance from Professor Lloyd Hogan's classic "The Principles of Black Political Economy", we see that he has identified five criteria that distinguish African American or Black people as a group that has proliferated. for centuries, within its own environment. They are: 1) Common origins on the continent of Africa; 2) Common history of exploitation as a homogeneous slave working class for more than 250 years; 3) Common exploitation as a more or less homogeneous class of landless peasants for approximately 100 years in the southern United States; 4) Common experience of exploitation as a homogenous wage laboring class since the last generation or so of their history; and 5) Conscious individual acceptance of being Black.
Perhaps, the most crucial aspect of Professor Hogan's abovementioned criteria is the "conscious individual acceptance of being Black." After all, regardless of one's historical experience, at least in the United States, the term "Black" is usually pretty specific. For example, if people are talking about either Rudy from Saint Croix or Ludwig from Antigua, they call him a Caribbean or West Indian. If they are talking about either Okey or Sahalu from Nigeria, they call him an African. However, if folks are talking about Paul from Boston or Barry from Amherst, then they say, "He's a Black man."
Note: This should be spelled with an upper case "B", even though the standard has been set by "white" newspaper editors and educators who, usually, spell it with a lower case one (b). As usual, others outside of our group are defining us by their own measure, as opposed to us doing it for ourselves. Nevertheless, when referring to African Americans, "Black" is a proper noun - not a common one, because it points to a specific group. On the other hand, the lower case "w" should be used for "white", since those who embrace or cling to that moniker do not represent a specific culture. Therefore, it is a common noun.
There are, of course, especially, many women of European descent who have had, at least, one child by a man of African descent. Our current president is such a person. Moreover, it is usually necessary for these kids to identify themselves as "Black", for two reasons. They are: 1) Such offspring often have non-pale skin complexions and, as a result, are automatically considered "non-white" anyway - and treated as such. 2) Their mothers typically call themselves "white", thus confusing said youths about their all-important identities. Moreover, it places children in the position of having to choose sides, as it were. Yet, at least to me, it seems that no one should ever ask a child to choose sides, when it comes to loving his or her parents. Instead, we should only encourage each child to LOVE his or her parent(s). Period.
So, obviously, African Americans are not a monolithic group per se, due to our varied familial backgrounds, income levels and social statuses (as folks like the wealthy entertainer Bill Cosby remind us, when he labels so many of us the "lower echelon"). Nevertheless, because we can be found in all areas of society (except for the ruling class), our ideas and aspirations are quite diverse.
Additionally, a number of us have physical characteristics that make us indistinguishable from many other cultural groups (for example, European American, Early American Native, Asian American, Latino, and so forth.) As a result, unwittingly, many non-African American citizens currently associate with African American people who may not even identify themselves as such. On top of all that has been mentioned thus far, as well, the fact must be appreciated that African Americans are a people who grew out of the mixing of various groups of African peoples (that is, individuals who belonged to many cultural backgrounds). We were forced to unite because of Our shared oppression and exploitation.
Prior to the North American Civil War, African Americans tended to form coalitions with EarlyAmerican Natives and, at times, European Americans too (particularly, Irish Americans). Note: I use the term "EarlyAmerican Natives" (with neither a space nor a hyphen between Early and American), as opposed to "Native Americans", because I find the latter term divisive - and offensive to many. After all, most citizens of this country feel "native" to this land. Consequently, at least to me, the feeling of both separateness and lonesomeness that already lingers, quite naturally, in each individual, in any civilization or culture, worsens. Therefore, I feel that we do not need to "add insult to injury", as it were, by using words that may cause some of the resentment and hostility that can be engendered when people feel that they are being excluded. Hence, in order to distinguish that particular body of people from all other groups in our society, I use the aforementioned term Early American Natives.
At any rate, the identity that we now use, African American, represents the evolution of a people who have, through no choice of their own, struggled together for equality, dignity, and justice, for centuries. This, obviously, has been the same dilemma for all other groups who have come here, outside of the early ruling class. In fact, after the North American Civil War, African captive workers (so-called slaves), according to international law, should have been offered the opportunity to return to Africa. Instead, these now former captives were hoodwinked into accepting partial citizenship and thrown into the plantation economy of sharecropping. As a result, our forebears began identifying themselves according to descriptions that were made by those who did not even acknowledge, much less respect, our aforementioned forebears' ability to know what was best for themselves and those future generations of African Americans that would follow.
Today, we are an African people, and the largest group of those in this country who call themselves "Americans" who have been here since the 17th Century. Moreover, for centuries, there were always folks coming/being brought here from Africa, both legally and illegally; they reminded our ancestors of their former homes - and cultural experiences. Therefore, our forebears never lost all of that which was African in them. Rather, they passed it on to future generations. Therefore, as far as contemporary African Americans go, we have learned to express what is left of our "Africanisms", as it were, within a different context.
Finally, three generations ago, the great Marcus Garvey pointed out: "This propaganda of dis-associating Western Negroes from Africa is not a new one. For many years white propagandists have been printing tons of literature to impress scattered Ethiopia, especially that portion within their civilization, with the idea that Africa is a despised place, inhabited by savages, and cannibals, where no civilized human being should go, especially black civilized human beings." - Marcus Garvey (Philosophy & Opinions of Marcus Garvey, edited by Amy Jacques-Garvey)
One Love, One Heart, One Spirit,
G. Djata Bumpus Read full post
A brief glimpse of Dr. King, a true Black leaderi
Dear friends,
During the two minutes-long video on the link below, Dr. Martin Luther King shows his development as a leader of Our people. At such an important time in history and the burgeoning Black Consciousness Movement that was replacing the impotent Civil Rights Movement, the rulers had to get rid of him.
Say it loud!!
G. Djata Bumpus
http://www.youtube.com/watch?v=Suw_CQ3zfTY
An Inclusive Way to Honor Black History Month
"it is especially important that we all recognize our humanity by putting ourselves in the place of others"
Dear friends,
One of the problems with Black History Month is: It makes many people feel excluded.
Back in the early 90s, in Amherst, Mass., I introduced into my oldest daughter's elementary school, Fort River, a way for all children to celebrate and honor Black History Month. As far as I know, it's still practiced there enthusiastically to this day, 23 years later.
At any rate, the main feature was/is have each child of every social/cultiral group, bring in a photo w/caption of a member of his or her family (or a friend of that family) who has contributed in some way to making the world a better place. The photo w/caption is placed on a special board on the school's hallway walls, for everyone to see for the entire month of February. Consequently, every February, all kids get to show their pride in someone who has fought for equality, dignity, and justice which is what the history of Africans in the Americas, as a group, has been for centuries - NOT just individual achievements.
Finally, while it is important that all people realize that all groups have contributed to the development and proliferation of Our nation, it is especially important that we all recognize Our humanity by putting Ourselves in the place of others. That is about what Black History Month is really. Cheers!
G. Djata Bumpus Read full post
Dear friends,
One of the problems with Black History Month is: It makes many people feel excluded.
Back in the early 90s, in Amherst, Mass., I introduced into my oldest daughter's elementary school, Fort River, a way for all children to celebrate and honor Black History Month. As far as I know, it's still practiced there enthusiastically to this day, 23 years later.
At any rate, the main feature was/is have each child of every social/cultiral group, bring in a photo w/caption of a member of his or her family (or a friend of that family) who has contributed in some way to making the world a better place. The photo w/caption is placed on a special board on the school's hallway walls, for everyone to see for the entire month of February. Consequently, every February, all kids get to show their pride in someone who has fought for equality, dignity, and justice which is what the history of Africans in the Americas, as a group, has been for centuries - NOT just individual achievements.
Finally, while it is important that all people realize that all groups have contributed to the development and proliferation of Our nation, it is especially important that we all recognize Our humanity by putting Ourselves in the place of others. That is about what Black History Month is really. Cheers!
G. Djata Bumpus Read full post
Thursday, January 30, 2014
Dr. Ndibe's lates t novel "Foreign Gods, Inc."
Dear friends,
I'm "posin' 'til closin'", with my longtime, dear friend and brother Dr. Okey Ndibe at a Barnes & Noble store, on this past Saturday. Okey's latest, just released, novel titled "Foreign Gods Inc." has been receiving rave reviews from the New York Times and other major media outlets. We had planned, a few weeks ago, for me to hang out with him and his family in Connecticut, for my birthday weekend, especially since the dates coincided with his brief break of book signings and lectures from London to Los Angeles.
A native Nigerian and close friend and colleague of the likes of Nobel laureate Wole Soyinka and the now late Chinua Achebe, Dr. Ndibe who is also an internationally-involved intellectual activist and scholar teaches a literature course at the Ivy League's Brown University in Rhode Island, among his many other varied activities. Pick up a copy of "Foreign Gods, Inc.". I sure grabbed a couple. Cheers!
G. Djata Bumpus
Read full post
The Chiuces that We Make
Dear friends,
I find it interesting that sometimes even the most thoughtful people, when speaking of those in bad life circumstances, will say, “People make their own choices!” To me, the notion of making a choice is not so cut and dry. That is, when one makes a choice is that an action in and of itself? Or, is a choice the qualification of an action?
In other words, to suggest that making a choice is an act (of free will, mind you) does not take into consideration compulsory behavior, for example. And even then it seems, at least to me, especially in a market-driven, possession-oriented society like Ours, often times, greed presupposes compulsion.
Besides, is the abovementioned "free will", as it were, really made freely, if it is actually a manipulated and/or coerced response that is initiated by cultural group dynamics, along with both social and historical experiences, that allow us to be part of a particular population group? We are not solitary beings, after all.
Now, to be sure, sexual greed, social status, and power dictate the direction that most people take in this political economy or process of social reproduction in which we live called advanced corporate capitalism. If that were not the case, then Our society, much less the world, would be far less populated. Additionally, in this country alone, issues like abortion and homosexuality would be seen in an entirely different context.
G. Djata Bumpus
Read full post
I find it interesting that sometimes even the most thoughtful people, when speaking of those in bad life circumstances, will say, “People make their own choices!” To me, the notion of making a choice is not so cut and dry. That is, when one makes a choice is that an action in and of itself? Or, is a choice the qualification of an action?
In other words, to suggest that making a choice is an act (of free will, mind you) does not take into consideration compulsory behavior, for example. And even then it seems, at least to me, especially in a market-driven, possession-oriented society like Ours, often times, greed presupposes compulsion.
Besides, is the abovementioned "free will", as it were, really made freely, if it is actually a manipulated and/or coerced response that is initiated by cultural group dynamics, along with both social and historical experiences, that allow us to be part of a particular population group? We are not solitary beings, after all.
Now, to be sure, sexual greed, social status, and power dictate the direction that most people take in this political economy or process of social reproduction in which we live called advanced corporate capitalism. If that were not the case, then Our society, much less the world, would be far less populated. Additionally, in this country alone, issues like abortion and homosexuality would be seen in an entirely different context.
G. Djata Bumpus
Read full post
Wednesday, January 29, 2014
To where has the leadership in ths country gone?
"The best form of leadership is one that weds imagination and action." - Dr. Okey NdibeDear friends,
Nigerian scholar/educator/writer, Dr. Okey Ndibe writes: The best form of leadership is one that weds imagination and action.
I would like to add to that wisdom from my dear friend and brother Okey that that "action" of which he speaks requires the aforementioned "leader" to also be willing to take the first blow of opposition, like Mandela did for scores of years.
Unfortunately, in this country - the U.S.A. (and most others), so-called "leaders" hide in offices and caves, surrounded by their threat capacity in the form of the police and military, never actually having to confront their own inadequacies and insecurities, much less vulnerabilities.
So how can one be a leader, if his or her value judgments are founded in him or her having no regard for anything other than satisfying himself or herself, as it pertains to receiving both social status and as many material benefits as possible, while, simultaneously, involving himself or herself in as little work/effort as possible?
Moreover, if one is to use his or her imagination to lead, then s/he must necessarily use reason in his or her actions along with the aforesaid imagination. That automatically makes using manipulative intelligence alone inadequate, and, instead, turns all three factors into either a plan or, at least, a progression of plans that will not only require the input needed that can only come from a large body of other people (democracy), but will benefit everyone involved. Cheers!
G. Djata Bumpus Read full post
Sunday, January 26, 2014
Looking back, on my 60th birthday, about being a Father
Kwame, 1975 Boston (Roxbury). Namandje, Penn's Landing, Philly 1981, Tia, South Philly 1985.
Dear friends,
Here I was, 1965, on a very hot July day, in the Roxbury section of Boston , sitting there, all by myself, on the concrete steps of my seven stories-high building, in the Mission Hill Extension Housing Projects, with no one else in the whole world around.
All of my friends, or even cats who I didn’t run with, had gone somewhere with their fathers, including those whose fathers didn’t live with them.
Suddenly, for the first time in my life, I said to myself, "I don't have a father."
While I was a precocious and tough kid - and a knucklehead wherever I was, I still did something that was totally out of character for me. That is, I grabbed my face in my hands and started crying uncontrollably, while, simultaneously, wailing repeatedly, "I don't have a father!".
This went on for about only a minute or so, before I pulled myself together and started sniffling and wiping away my tears, while still reminding myself, "I don't have a father.".
There was still no one around. No one to console me. I wouldn't have wanted that anyway. I was too tough!
Yet, when I finally stopped crying, I said to myself, "When I grow up, I'm gonna be a father, and I ain't never leavin' my kids...and I'm gonna teach them how to do EVERYTHING."
As is now, 49 years later, public record, I kept my word to the 11 years-old boy/myself.
Moreover, when recently asked: Whom do you most admire?...I answered: I admire my three children.
In 1993, the oldest, my son, Kwame (38), who was already a legend in Western Mass., during his senior year at Amherst Regional High School, was both the Western Massachusetts 100-meters dash champion in track and field, and the Western Mass High School Chess Champion. He later became an undefeated professional boxer who fought on TV a couple of times. In January (2013), he returned from a tour of duty in Afghanistan with the U.S. Army.
My oldest daughter and middle child, Namandje (32), is a highly-regarded scientist and professor at the world-renowned Johns Hopkins School of Medicine in Baltimore, Md.
The youngest, my daughter Tia (29), is about two or so years away from finishing the prestigious MD/PhD program at the University of Massachusetts Medical School in Worcester.
And I am the only person on the planet Earth who was there with each of them, from the moment that s/he was born, until they were legal adults! Most of all, at least for me, my children are not my property; rather they are my legacy.
Cheers!
G. Djata Bumpus
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