Since the ascendancy of the Caucasian, many stratagems have been used to keep African people under control. One of the most effective has been convincing black folks that racism is largely a thing of the past, whites today are different from whites 200 years ago, and that the problems that continue to plague the black community — and Blacks all around the world for that matter — are the result of some inherent flaw in African people (these things are implied rather than stated explicitly). Black men in particular (because the men of a dominated group are always the single greatest potential threat to the power of the dominant group), are singled out for scorn and ridicule.
Because men are the natural leaders in all normal societies, the white males who currently dominate the world must destroy the image of the black male, not only in his mind but in the mind of the black woman. The consequence of this mental assault — via schools, places of worship, the media, government policies, etc. — the black male behaves in unnatural ways: Self-defeating ways. Instead of protecting his woman, he attacks her; instead of bonding with his brother, he fights him; instead of being a protector and a builder in his community, he is a predator and destroyer of his community; instead of raising his children, he abandons them; instead of fighting for his people, he stands with the enemy. Obviously, this doesn’t apply to all black men, but the behaviors described have reached epidemic proportions.
The damage these men cause is obvious. A less obvious consequence is that these fools help reinforce the negative stereotypes that the white man works so diligently to maintain. What white people think of us is irrelevant. What is relevant is how we view ourselves. When black people embrace negative stereotypes about themselves, they either act like the fools they have been told they are or they become so disdainful of the race that they try to disassociate themselves from it. Both types of Blacks, the low-class ghetto character and the black Anglo-Saxon, are both self-hating because they hate the race.
This self-loathing and belief that Blacks are the source of all their problems, leads many of them into the arms of white folks. Here are five reasons to say “NO!” to interracial marriage.
1. It doesn’t benefit the race in any way. Like all people, Blacks want the freedom to decide for themselves how they want to live, to promote and protect their interests, to solve their own problems in the way that they see fit, and to live life without constantly being attacked. If these objectives are to become a reality, everything we do must be toward those ends. The fight for freedom is everyone’s responsibility, not just a few. And any type of behavior we engage in, including whom we marry, must move us in the direction of empowerment. If it doesn’t, we stay stuck in a pit of powerlessness with all of its attendant consequences, effectively making us traitors to ourselves.
Overall, it is the white community that benefits most from marrying Blacks (and adopting black babies, electing a black president, etc.), because it creates the impression that whites are no longer racist and that Blacks have an equal stake in society. Blacks who are impressed by these whites cannot explain why power is still concentrated in the hands of a white male elite, why racial disparities persist in almost every area of life, and why we have yet to receive our reparations. But that’s the point. If black people are not able to grasp the nebulous nature of white supremacy, they will not fight against it.
2. It is harmful to the race. Group solidarity is vitally important to the successful accomplishment of any major undertaking. Think about the immortal pyramids, the creation of the arts and sciences, the irrigation canals of Kemet and Mesopotamia, the Battle of Adwa, or the creation of nations! These monumental undertakings were not the result of individualistic, self-serving Negroes doing whatever the hell they wanted to regardless of its impact on everyone else; nor could they have been. Blacks married to whites will not fight AGAINST white oppression or FOR black empowerment. Each marriage represents one less worker for the race, one less soldier for the cause. I liken Blacks who marry whites to soldiers who forsake their country to fight on the side of the enemy. These close personal relationships with whites undermine group solidarity and make it impossible to engage in the type of sustained, coordinated effort necessary to empower the race.
3. The top priority for black people should be the strengthening of the black family. It takes a black man and a black woman to make a black family. African people don’t control the media, the government, the military, the major corporations, the labor unions or influential public policy organizations. BUT, the family is the one institution over which we (should) have total control. It is the first institution we come in contact with and thus, the first institution that begins shaping us into what we will become later in life. If we can’t control THIS institution, nothing else we do or attempt to do will matter. For an oppressed or suppressed people, the family is a tool of liberation — potentially– if they recognize it as such. Here, children can be molded like clay on a potter’s wheel or like iron on an anvil. They can be empty cups to be filled by whatever the white world wants to fill them with, or they can become shining swords who will hack, slash and stab their way through the obstacles placed in front of their people. It takes parents committed to the cause of Black Power, black self-determination, to raise children who are also committed to the cause. Black solidarity is a fundamental prerequisite to Black Power; As such, solidarity must be practiced in the home to serve as a proper example to young people. This means black folks marrying each other, not whites.
The black family is disintergrating right in front of our eyes. Many black homes are without fathers, some without fathers or mothers. We all have the duty to combat this disintergration. The most obvious first step is to marry one another. Then these couples reinforce this effort by creating black family organizations that will support and encourage the creation of more and more whole and healthy black families. You don’t turn your back on your family because the roof starts to fall in. You help to shore it up!
4. The destruction and disruption of the black family is a major goal of white supremacy. If the foundation of a structure is weak, anything built on top of it will eventually collapse. The family is the foundation of society. Weaken it and no cultural, economic or political movement can be built on top of it. The enemies of black sovereignty have always known this. The destruction of the black family began with the holocaust popularly know as the transatlantic slave trade, but also know as the Maafa. I won’t address the horrors of those days here, because I plan to do so in detail in the future.
The emasculation of the black male, the sexual exploitation of the black female and the crushing socioeconomic burden on the black family continued during the years of segregation: Facilitated by COINTELPRO. Integration and the introduction of drugs into the black community were the final straws. The black family is crumbling at an alarming pace now. It’s going to take more than marching, new laws, commissions or testifyin’ at the church’s pig feet dinner to change the situation now. Nothing short of a cultural revolution can stem the tide of abuse, fatherlessness, drug addiction and the orphans it creates, crime, perversity and the growth of gangs. In a society deathly afraid of black unity, which uses all of its resources to subliminally induce black people to project their love outward away from themselves and onto whites, Blacks marrying one another is itself a revolutionary act.
5. Historically, the black woman has been used as a tool to help destroy the black man. In the African matriarchal tradition, where inheritance and lineage were traced through the woman, the royal family was considered divine and the king the son of God. The authentic royal ladies were the repositories of divine blood. Thus, it was only through them that legitimacy to the throne could be conferred. Only their offspring could legitimately become king. If the reigning sovereign married a woman from outside the royal family, his son from that union would not be heir to the throne; his nephew would be. As a member of the divine royal family, only the king’s sister(s) could maintain the purity of the lineage. This prerogative led to the practice among some ancient African people, such as the Kemites, of royal incest; The king marrying his sister.
The exploitation of the African matrilineal system of inheritance led to Kemet going from black to brown to white, and eventually being conquered by foreigners. King Narmer (Menes), “the unifier”, unwittingly facilitated this long-term strategy of the white Asiatic invaders. After subduing the Asiatics of Lower Kemet, his policy of brotherhood and integration led to the spreading of Asiatic and Afro-Asiatic communities throughout the kingdom. White kings, though out of power still had access to it through marriage. Their sons were encouraged to marry the daughters of local nomarchs (governors/minor kings), thus over time maneuvering their way back into power via their progeny.
During the Holocaust, the black family and thousands of years of tradition were obliterated. Children were snatched from their parents, breaking that natural bond, and given to nannies who prepared them for a life of soul-crushing servitude. The black male had absolutely no authority on the plantation, not even over his own children. He was no longer protector or provider for his family. His children were the property of the plantation owner, and even his wife was routinely made to sexually service the overseer or the plantation owner and his sons, brothers and friends. The black man — excepting the ones who fought and died — was thoroughly emasculated, and the black woman resented him for it.
This treatment continued in modified form during the years of segregation. After centuries of being beaten down and stripped of knowledge of self, African people were “ripe” for integration. That is, separated from their own cultural traditions, they were ready to embrace white cultural traditions (including the tenets of racism), and all the degeneracy that comes with it. Now black people treat each other the way the white man has treated them for centuries.
Ending the pattern of self-negation starts in the home. The home is where the affirmation of blackness — of Africaness — begins. The most visible sign of that affirmation is black men and women marrying one another.