by Lawrence Neal (pictured)

THE MOST ESSENTIAL QUESTION confronting me is the psychological and physical survival of the Black man in America. I believe that it is impossible for me to separate myself from the collective survival of my people. Most of our problems, whether we wish to accept this or not, are group problems. Further, they are basically the results of centuries of a unique kind of oppression. The only salvation for us, therefore, is to translate our individual problems into group problems; and then as a group proceed to eliminate them. We must survive as a people, not as a collection of assimilated freaks — rootless and faceless.

As a writer and social activist, I believe it is necessary, therefore, to address my art, ideas, and actions to the collective needs of my people. It is my duty to transform the oppressive objective conditions which our people face into something more compatible with our physical and spiritual needs. It is my duty also to help my people destroy the slave mentality which affects us all. It is my duty to listen to the voice of my people to learn from them; and to dedicate my life to total liberation of us all. It is my duty to protect myself and my people from the enemy within as well as without. I feel that there is no higher duty that a Black man can perform in this society, considering the condition his people find themselves in.

We must seek the total liberation of Black people from all aspects of their oppression. We must remember that our current ideas are the products of a particular kind of history. A history which began when my forefathers were sold into slavery. That our lives have been influenced by people like Malcolm X, the writings of Garvey, Du Bois, Monroe Trotter, Claude McKay, and Frederick Douglass. I would like to believe that I am an extension of these forces, that I am motivated by the spirit of the Nat Turners, the Denmark Veseys, and a friend named Herbie Johnson who died from an OD (overdose of narcotics) when he was seventeen; and by millions upon millions of unknown Black people who slaved to survive like my parents did, so that one day their sons and daughters would rise up, take control, and reclaim their manhood.

Currently, I am greatly motivated by the ideas of writers and thinkers like Frantz Fanon, Charles Fuller, Bill Davis, Rolland Snellings, and the theoretical writings of Harold Cruse and Max Stanford. Le Roi Jones’ writings on music and his play Black Mass have recently provided meaningful insights into the spiritual nature of Black people.

There are so many excellent and relevant Black writers and creative artists. There is a writer in Philly named James Stewart who, under better social conditions, would be recognized as a writer of great depth and intensity. Of course, there are also colleagues like Dan Watts, editor of Liberator, and social activists and writers like Ted Wilson and Eddie Ellis.

All of these writers have one thing in common: And that is a consummate desire to see Black people liberated by any means necessary. They are willing to sacrifice everything they have to accomplish these ends. And this is finally — it must be — more important than any single creative or artistic trait that they may have. For, finally, our art will be judged in terms of its relevance to the age that produced us, and the degree to which we were willing to extend it into reality. In the end, nothing else will matter — whether it was aesthetically perfect, or artful, or if it lacked craft. Others after us will ask: Did it help liberate us?

What are the crucial issues of our times? For us, as I have already stated, it is survival and the nature of that survival. Further, can we survive as long as the White man dominates the world with his idea of what the world should be? I believe we can not. Therefore we must understand that in order for us to survive we must come together as a people, organize to confront the Western White man on all levels of conflict. We must look at this struggle from the perspective of what Fanon calls the “Third World.” That is, internationally, in terms of the developing nations of Africa, Asia, and Latin America.

We must see ourselves as the extension of that Third World situated in the bosom of the beast. In doing this, we must assign ourselves the task of developing a “new humanism,” so that we may ultimately create a synthesis of the best that mankind has to offer, and thereby move to alter the existing power relationships. Then, and then only, is there hope for our children. Then, and then only, will we understand what manhood is. It is not about what Moynihan and other White sociologists say it is. It is not about assimilating into a dying society, totally lacking in spiritual substance. It must be about something much deeper, something much more pertinent to the overall needs of Black people.

And if blood must flow so that our Black Spirit can prevail, then damn it, let it flow. Otherwise, look forward to a bland existence m the wilderness of White America. Look forward to the pervasive mediocrity of Western society inundating us and the entire non-White world. These are harsh realities. They are not intended to soothe but to create conflict — meaningful conflict — among a people who have, generally, been in a semi-hypnotic state.

Currently the question of Black Power occupies the center of our lives. It must continue to do so. Everything that I have spoken about must ultimately be dealt with in terms of power — physical, psychological, and spiritual. Black people are being asked very concrete questions about the political structure of America. It is becoming clear that neither the Democrats nor the Republicans offer any meaningful solutions to our problems. Black people must have their own political structure in which to determine their own destiny.

The future of peoples of African descent living in America is dependent upon the degree to which these and other salient realities are understood and accepted. We must give our total selves to the struggle to achieve our human rights; and, finally, it is in struggle that we will learn who we are.

From Negro Digest, October 1966

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Lawrence P. Neal, a graduate of Lincoln University, was arts editor of Liberator magazine. Neal (1937-1981) worked as a critic, poet, folklorist, playwright, filmmaker, editor, teacher, and administrator. He was a founder of the Black Arts movement, which saw his people’s art as unique and race-based.

FACED WITH a relentless campaign — the most recent salvo is from none other than the Washington Post — encouraging African-Americans to abandon their heritage when it comes to marriage and sexual relationships, some black folks have decided to stand up for the continued existence of black families. An organization has been formed to help African-Americans find potential mates in black communities around the globe, instead of caving in to the evident agenda of the billionaire-owned media. Historically, empires (from the Assyrians to the Spanish to the Empire of Dollars we have today) have always encouraged interracial relationships because they dilute the identities of their subject peoples — and such mixing eventually causes troublesome groups to disappear. (Of course, the empire’s spokesmen always say that they are motivated by things like “love” and “fairness” and “equality” and “diversity.”)

Well, the activist who goes by the name of African Diasporan doesn’t want his people to disappear. He’s started a Web site called African Diasporan Relationships, and here’s what he has to say:

‘Is dating and marriage between blacks throughout the African Diaspora the future of black relationships? In my opinion it is and here is the reason why: It is no secret that black men and women in America are having difficulties in recent years in terms of what we expect from one another, and dating prospects within our community. Indeed there have been numerous discussions held on the Internet, TV, in movies and magazines on this very subject. Typical in these debates will be statistics showing the number of African American men in prisons, the number of homosexuals in the African American community; single mothers raising children without the support of any male figure; the ratio of educated black women compared to that of educated black men; and arguments about the so-called shortage of black males.

‘In almost all of these debates, choosing to date different cultures is a proposed solution to the perceived shortage of desirable dating prospects in the African American community. By different cultures, the authors and participants of these debates are almost always referring to interracial dating. Whether it be whites, Hispanics, or Asians; the implication is that black people cannot find differences of beliefs and experience among our own. Nothing could be further from the truth! It is not necessary to go outside of the race to explore different cultures and attitudes towards dating, family, and male-female relations. Black people are literally all over the world. Occupying over 40 different countries in Africa alone, as well as countries in Europe, the Caribbean, South America, and Canada. Each country has its own unique culture, beliefs, and value system.

‘This Web site was created to celebrate these types of relationships, and to recognize the potential they have to strengthen black families throughout the world. The potential for learning more about black cultures and building strong black families is one I can personally testify to, as I am in an African Diasporan marriage. As an African American man, I have been married to a beautiful African woman (born in Europe) for the past ten years. This marriage has produced two beautiful children with African names and full knowledge of their heritage. The relationship has allowed us both to explore different foods, listen to different music, and to visit other countries. The potential and promise of African Diasporan relationships is that they allow black people to broaden their knowledge and experience of different cultures while simultaneously strengthening the bonds of black communities. African Diasporan relationships gives black people to opportunity to not only build bridges but to create communities. In short African Diasporan relationships are the future of black relationships….’

More and more people — African-Americans and many others — are realizing that surviving as a people in modern times takes active effort, not just unspoken hopes.

DENEEN L. BROWN  (pictured) writes recently in the establishment flagship Washington Post that black women should be encouraged to date and marry non-black men — but black activists are outraged. “It’s patronizing; it’s demeaning; and it can only lead to the decline and eventual disappearance of everything we love, and ultimately the end of ourselves,” according to one observer at the black-oriented African Generations. “Black women are our ultimate treasure. Every future member of our people must come from them. What is it that the Post is actually trying to do?”

The Washington Post — which is owned by the Meyer-Graham family with roots in the Middle East, not Africa — writes ‘So many black women are single… because they are stuck in the groove of a one-track song: sitting alone, waiting for that one “good” black man to come along and sweep them off their feet… Waiting. Talking to girlfriends. Waiting. Going out alone. Waiting. Going to work. Waiting. Waiting for a “good” black man, with the same education level to marry them…. Single black women with college degrees outnumber single black men with college degrees almost 3 to 1 in major urban areas such as Washington, according to a 2008 population survey by the U.S. Census Bureau. Given those numbers, any economist would advise them to start looking elsewhere. It’s Econ 101 for the single, educated black woman. “Black women are in market failure,” says writer Karyn Langhorne Folan. “The solution is to find a new market for your commodity. And in this case, we are the commodity and the new market is men of other races.”‘

Most observers contacted by this reporter see the Brown article as advocacy, not reportage.

A commenter who was censored from the Post‘s message board stated “If that isn’t a blatant call for the reduction of African-American numbers and the fracturing of the African community in the United States, I don’t know what is.”

One Black woman who admitted that she eventually chose to date outside her race admits it was a decision fraught with bad feelings — and worries about what will happen to her people: “Black women have been unwaveringly faithful to the idea of creating and preserving black families from the beginning of time — only to see black man after black man parade white woman after Asian woman after Hispanic woman on their arms — particularly prominent black men. It’s almost epidemic among them: anything but a black woman, and it is being mirrored among the general population of black men. Sad, very sad.”

A black physician feels that the Post — and the book they tout in the article — damage the integrity of the black community and families: “It is really a shame that a Harvard educated woman chose such a bad solution to a problem. It is a classic sign of self hate. The Black family has been under assault… The continued rebuilding of the Black family has to remain a priority. Other ethnic groups do this and we as African Americans whine about it. This book sends the wrong message to our children. How degrading this is! No other race of women are out touting relationships with men outside of their race…. As a single black male physician, I plan to marry a successful black woman and have successful black children. It will be a model to continue to show the world that you can be successful and not abandon your race.”

More from the Post article: ‘Tyler Perry cast a Latin man as the great love interest of black actress Taraji P. Henson in his recent movie, “I Can Do Bad All by Myself”; in “The Princess and the Frog” featuring Disney’s first black princess, the prince’s indeterminate racial origins inspired commentary; and there was the 2006 movie “Something New,” in which characters played by Simon Baker, who is white, and Sanaa Lathan, who is black, fall in love…. “Consider your options,” she says. Expand your horizons. Stop listening to your girlfriends. Forget about the brothers calling you a sellout.”‘

The online black nationalist newspaper African Generations distrusts the Post‘s motives, stating of the piece: “Stay aware, black man and woman, those people are trying to destroy black America…. Stay with your own and God will continue to do the rest. Don’t fall for their tricks. Trust in your creator. Love yourself; love your people.”

A Web site devoted to what they call the ‘African diaspora‘ also deplores the message being promoted at the Post, and offers an alternative:

‘In almost all of the debates focusing on the difficulties that black men and women in America have finding each other; choosing to date different cultures is ultimately the proposed solution to the perceived shortage of desirable dating prospects in our community. By different cultures, the authors and participants of these debates are almost always referring to interracial dating. Whether it be Caucasians, Hispanics/Latinos, or Asians; the implication is that black people can not find differences of beliefs and experience among our own. Nothing could be further from the truth! It is not necessary to go outside of the race to explore different cultures and attitudes towards dating, family, and male-female relations. Black people are literally all over the world. Occupying over 40 different countries in Africa alone, as well as countries in Europe, the Caribbean, South America, and Canada. Each country has its own unique culture, beliefs, and value system.

‘For those African American women who are frustrated with their current dating/marriage choices, and who want to explore other options, the more practical and beneficial solution would be to date black men and women from other countries. These relationships, which I’ve named “African Diasporan Relationships,” allow blacks to explore different foods, listen to different music, and to visit other countries. The potential and promise of African Diasporan relationships is that they create opportunities for black people to broaden their knowledge and experience of different cultures while simultaneously strengthening the bonds of black communities and families.’

One question that has not been raised publicly is why the billionaire owners of the Washington Post are taking this controversial position.