Plantation Retreats- Black Degradation and White Depravity

Flag1..

Retreat1..

Those who have loved and dated across the color line have to negotiate the realities of race in our society, and by extension, its impact on their relationships. For many, this is done through explicit conversations. For others, these dialogues come implicitly, through gestures, and taken for granted shared assumptions.

But how many folks actually talk about how race impacts their own sexuality, attraction, physicality, or notions of the erotic?
We live in a society that is structured around many different hierarchies of power, authority, and difference. As Foucault brilliantly observed, Power is not sitting out there in the ether, an abstraction that we just talk about in philosophy classes. Power acts through and upon bodies. Certain people are racialized in American society for example. Their bodies are locations of power–and yes resistance. Likewise, certain types of bodies are marked as “normal,” while others are deemed “different” or “abnormal.”
The “popular” imagination holds many assumptions about particular types of bodies. The black male body is something to be policed, controlled, and feared. It is both envied and despised. The Asian female body is “erotic” and “submissive.” The black female body alternates between being fecund, always available, and out of control, while simultaneously being marked as “masculine,” asexual, and unattractive. Latinas are “hot” and “sexy.” White bodies of a certain type are taken as the baseline for what is considered “beautiful” or “normal.”
Mandingo2..
Ironically, the bodies of black and brown people which are considered beautiful or attractive by the white gaze are judged as such either by how “different” they are from white norms (the exotic or savage) or how close these racialized bodies–almost like impostors or stand-ins–are to the normalized white body.
The very language we use to discuss race, the physical, and the sexual, is a quotidian example of Power in action. But, how are matters complicated when a significant part of a given person’s sexuality, and sense of the erotic, is centered on playing around with the dynamics surrounding dominance and submission?
Consider the following passage from the Colorlines article “Playing with Race”:
Bed wench...

Contrary to popular notions, BDSM is not about abuse. It’s consensual and trusting and people refer to it as “play” (as in “I want to play with you”). The point of BDSM is not sexual intercourse. In fact, when Williams recalls her first experience as a masochist seven years ago, she says she met her partner, a white man, at a bar and “fell in love at first sight.” They made their way back to his hotel. “For the first time I felt someone could see who I really was.” And that was someone who found it erotic to be a submissive to her partner.

In recent years, Williams has added another element to her repertoire as a masochist. She’s begun to engage in what is called “race play” or “racial play”—that is getting aroused by intentionally using racial epithets like the word “nigger” or racist scenarios like a slave auction.

Race play is being enjoyed in the privacy of bedrooms and publicly at BDSM parties, and it’s far from just black and white. It also includes “playing out” Nazi interrogations of Jews or Latino-on-black racism, and the players can be of any racial background and paired up in a number of ways (including a black man calling his black girlfriend a “nigger bitch”). White master seeking black slave, however, seems the more popular of the combinations.

I could not engage is such types of role-playing. My personal politics would not allow it; my libido would not respond.

That is my choice. I do not deny others their pleasure.

Mandingo3..

However, as someone interested in the relationship between race, politics, and racial ideologies, I am fascinated by how individuals negotiate white supremacy and Power.

Are people like Williams or Mollena more “evolved” and “progressive” than those of us who cannot decouple the realities and burdens of race from their bodies and psyches in the present? Alternatively, could this deep sense of both owning and living in a racialized body, be turned into a location for pleasure and catharsis:

Vi Johnson, the black matriarch of BDSM, has presented on race play at kinky conferences and she believes the appeal is different for each person. “When you’re being sexually stimulated, you’re not thinking that what’s stimulating you is a racist image, ” she says. “You’re just getting turned on.”

So, for some, she says, race play is about playing with authority and for others, it might be humiliation.

Well-known sexuality and SM educator Midori, who is Japanese and German, often presents her theory that humiliation in BDSM is linked to self-esteem. Take the woman who likes it when her boyfriend calls her a “slut,” Midori says. Perhaps the woman internalized the idea that “good girls don’t,” but she enjoys her sexuality. Because the boyfriend sees her in all her complexity, Midori says, when he calls her a slut, “he is freeing her of the social expectations of having to be modest.”

That’s different than having some stranger (and jerk) calling you a slut. The stranger doesn’t see the full woman. It’s similar with race play, Midori says. By focusing, for example, on a black man’s body, while he’s bound as a slave, she’s bolstering his own perception of himself as strong and powerful…

Her workshop demonstrations have included full auction scenes mimicking those of the Old South. In them, she is the plantation mistress inspecting a black man for “purchase.” He’s in shackles and “I slap him on his face and push him down on the ground, make him lick my shoes,” she says, emphasizing that she only does the demonstration after the “psychological” talk.

In the interest of transparency, I am a sex positive person (at least according to the survey on yourmorals.org). In many ways, I am also a bit of a libertine and a hedonist who is comfortable in both exclusive and open relationships. I also have certain predilections and tastes that more “vanilla” folks could find “kinky” or “different.” Ultimately, I am just myself, and do not know how to pretend to be anyone else.
I am also full of contradictions and complications as sexuality and the erotic are not neatly bounded constructs (for example, I do not like watching interracial porn where white men have aggressive sex with black women as chattel slavery looms too large in my mind; however, I have no problems watching black men have aggressive sex with white women). I have also dated many women from a range of racial backgrounds: I love women; I love variety.
I share those details not to titillate; rather, because while I am rendering a judgement of sorts, I would not want to sound “judgmental.” The difference is a subtle, but nonetheless, an important one.
One of the questions I will be asking Viola Johnson from the Carter Johnson Leather Library when I interview her in the next few weeks (fingers crossed) is how do we separate more “healthy” types of race play from those encounters that are rooted in disdain for the Other and white supremacy. Are these just inter-personal contracts or do these types of sexual relationships gain power (and are made erotic) precisely because of how they signal to larger societal taboos?
If the website Fetlife is any indication, there is apparently a not insubstantial number of people who engage in sexual roleplaying and BDSM using the motif of chattel slavery in the antebellum South. A cursory review of the member profiles suggests that many of these people are white supremacists. This is apparently not a deterrent to the black men and women who want to “serve” these white masters.
Race play...

Here a white “slave owning” master offers some insight on race play and “plantation retreats”:

My major kink-interest is in chattel slave-ownership in today’s world but following the historical models of 8,000 years of historical slave-ownership tradition (from Greek-Roman through modern day)…along with everything that might relate to it (which sometimes can go pretty far into the realm of BDSM activities, depending on the partner). I’m very knowlegble in the field of historical slavery.

Some of my other non-kink interests include history and philosophy, classic cars, music, science, singing and writing lyrics, architecture, comparative culture, language, reading and counseling..

I get a lot of questions about “Plantation Retreat”…so here are some basic facts:

My goal in creating and hosting Plantation Retreat is to provide a safe and welcoming, private place (and opportunity) for White Masters and plantation slaves/niggers to meet and explore their mutual fantasies. I get a lot of questions and answer many individual questions. To simplify things…here is some general basic information:

The gathering lasts for up to 2 weeks this year, with the main gathering around the 4th of July…folks can stay as long or as short a time as they want (some stay even longer). Masters can stay at the compound here or in a hotel if they want to (as can any personal slaves that they bring with them or any other slave that is ordered to do so).

Slaves arriving on their own stay here and are considered (and protected) as property of the plantation or my personal property.

Slaves sign up for a specific length of service. Slaves can specify what their limits are or that they will serve in any way the Master/guests desire. Sex is not required, but depends on individual choice (as do other activities). Most Masters desire to use slaves sexually in addition to normal domestic services. Some slaves are used only for hard labor. A slave’s assignments and duties are based on its experience and ability-level (some require whipping or punishment). Masters have their own king or queen bed (up to 5 available); slaves sleep where they are told to sleep (unless they are ordered into a Master’s bed and allowed to sleep there). Normally a slave sleeps at the foot of a Master’s bed, but some can be chained or caged elsewhere.

The minimum requirement for slaves is that they be obedient and respectful of all Masters and work to give the Masters and enjoyable time. This can be anything from preparing and serving drinks and meals, doing housework or yard work, to providing sexual relief on demand, to hard labor in the compound (depending on the slave’s previously-stated limitations). Slaves should expect Masters to be totally comfortable and free in using humiliating or degrading racist speech in referring to or speaking to mud-slaves. It’s not all punishment and misery for slaves…there is plenty of time for camaraderie and playful fun also. Some slaves even form a brotherly bond with the other slaves that serve with them. Masters also form lasting bonds and friendships based on their mutual interests and sharing slaves.

It’s just a small friendly gathering of White Masters at my house/compound….being served by mud-slaves as might have been in a modern version of slave-days. one might call it a situation of consensual non-consent/slavery. Slaves can set their limits and the time they will be in service as slaves in advance…. and also what they expect to learn and experience from the experience. The more that a slave lets me know about itself in advance, the better I can guide its growth from the experience.

Backstage racism mates with BDSM, the eroticization of the black body, and finds a place online through a variant of cyber-racism. Amazing. We do in fact live in interesting times.

White supremacy is a mental illness. Western (and global) society is sick with it. All of us, across the color line, have been impacted by white supremacy and white racism. But who are we to judge how adults in a consensual relationship decide to work through its pain and ugliness?
As is per our tradition at WARN, here are some concluding questions.
Have any of you engaged in race play? For those of you in inter-racial relationships, how do you negotiate these bigger questions of race and the erotic? If our kinks and sexual predilections are in some way a function of life experience, trauma, early childhood experiences, etc. what happened in the life of a black person who is willing to play a slave for the pleasures of white racists?
Article by chaunceydevega

Elementary Genocide 3: Academic Holocaust

Genocide 3....

This is part three to the Elementary Genocide Documentary series.  It’s a great film by producer Rahiem Shabazz.  I have part one and two.  They were both very educational. And this film looks just as good as the others. The film seeks to explore how the “Murder In The Streets, Same As Intellectual Murder In The Classroom”. The documentary features notables such as Prof. James Small, Kaba Keme, David Banner, Shahrazad Ali, Michael Imhotep and many more. Be sure to purchase it when it comes out.

http://elementarygenocide.com/

Get Out- Interracial/Horror Film(Hidden truths)

get-out-poster

Jordan Peele’s directorial debut Get Out proves a fascinating engagement with the racial truths of the contemporary world. The film centers on interracial couple Chris and Rose who are traveling to meet Rose’s parents in a New York City Suburb.

Prior to their visit, Chris asks Rose if she told her parents that he is black. Rose makes a mockery of this query, a query that encompasses the film’s many acts of foreshadow and dramatic irony. Get Out proceeds to illustrate that it is Chris’ blackness that makes him Rose’s prey. The couple’s visit to meet Rose’s parents proves a sick and calculated effort to abduct black bodies and re-appropriate them as a means to enhance the lives of a white counterpart. In short, the film’s resonance lies not in the images themselves but what lies beneath.

1.White Liberal

One of the most demonstrative illustrations in the film is its portrayal of the “white liberal.” Rose, Chris’s girlfriend not only dates a black man but defends him in the face of overt discrimination. Chris is racially profiled by a police officer on the way to meet Rose’s parents. The policeman asks Chris for his identification, to which they receive Rose’s wrath. After the incident, she states that she won’t let anyone “F%ck with her man.” But little does Chris know, Rose is merely protecting Chris the object and not Chris the person. This objectification becomes clear in the silent auction that takes place in Rose’s parent’s garden. What they disguise as “Bingo” is an auction where interested white buyers place bids for the black body Rose brings home. So questions like “Is it better?” referencing black male sexual performance, is the query of a prospective buyer desiring a worthy investment.

Rose portrays a physical embodiment to the phrase “every shut eye ain’t sleep and every goodbye ain’t gone.” An assumed ally can very well bear oppressive feelings towards a marginalized body. Assumed allies often veil self-interest in seemingly supportive gestures. Namely, Rose does not verbalize her prejudices yet is not any different or better than her parents or their “garden party” guests.

2. The Poisonous Apple

Get Out depicts Chris, a black man,  as an Eve-like figure and Rose, a white woman, as the poisonous apple that exploits his vulnerabilities and renders a series of irreversible consequences. The film intertwines physical hypnosis to induce black acquiescence to a  new identity. Rose acts as a form of hypnosis in her pursuit and pseudo-love for the black male. In seeking to consummate white acceptance and assimilation in his romantic relations with white women,  the black male body enters a vulnerable state exploited by his “prize.” Thus, Rose uses her external appeal to sink her thorns deep into the black male psyche. Just as their love seems to bloom, it is not Rose who dies, but her black lover–illustrating the measure of a rose’s beauty is the ability to distract admirers from its thorns sinking into their flesh.

get-out3

3. Science and black experimentation

The Armitage family abducts blacks, hypnotizes them, and uses the black body to improve white quality of life. The procedure leaves a small portion of the black brain but replaces the majority with a white brain. Thus, the black person becomes “a passenger” in his own body. This procedure seems synonymous to the abduction of African bodies and displacing them onto indigenous soil. This displacement renders the black body a passenger in the western experience as each generation proves more distant relationship to their African origins. While the African brain may not be physically extracted, it becomes westernized so that descendants of abducted Africans feel more American than African–making the black body a commuter in their own oppression.

Interestingly, upon first meeting, Chris and Rose disclose that they hit a deer on their way up. In response, Rose’s father remarks that they “did a service” by hitting and ultimately killing the deer. It is this same ideology that prompts the white conservative to seek out black bodies to dismember for their own personal benefit. In their minds, the Armitage family does a service to blacks abducted for their procedure, as their procedure affords the black body a purpose believed to not exist outside of serving whites. Prior to preparing Chris for the procedure, Mr. Armitage asks him “What is your purpose, Chris?” To pose this question prior to their intended procedure suggests that their use of his body incites a purpose otherwise non-existent.

It is this same ideology that prompted white doctors and scientists to use black bodies to test out medical procedures. Henrietta Lacks’ doctor felt entitled to the contents of her vagina, so much so that he did not even consult her next of kin prior to abducting her cells. The pearl-like substances that killed her would acquire purpose in the lives Lacks would come to save following her death. Thus, just as the Armitage family deems the black body purposeful in servicing whites,  Henrietta Lacks’ story similarly illustrates the black body as purposeful solely when appropriated for western motives.

Slavery and the contemporary world implement a similar ideology as the most celebrated black figures: athletes, entertainers, and actresses all serve whites. Thus, the television, radio and even the education system all act as an informal hypnosis implemented as a means to control black bodies and place them on a dead end path to white servitude.

Film Review Get Out

4. The unassumed intellect

Get Out channels Charles Chestnut’s “The Goophered Grapevine” and “Dave’s Neckliss” in illustrating the unassumed intellect in Chris’ TSA friend, Rod Williams. For those unfamiliar with Chestnut or these stories, a prevalent style of Chestnut is to implement a character who due to their vernacular speech prompts most to assume that he is intellectually deficient. The unassumed intellect uses these preconceived notions to his advantage and deceives his “intelligent” counterparts by the story’s conclusion.

Similarly, Williams provides comedic relief to audiences in his delivery. Yet the dramatic irony evokes laughter from some and frustration from others as audiences know that Williams is the sole party in the film that knows the truth. This depiction functions positively, as it evokes a caricatured black image as a means to exploit presumed western conceptualizing of black intellect. In a perfect world, caricatured imaging of blacks would disappear completely. However, it is an act of advancement to include stereotypes in a way that prompts contemplation, or that performs in a way to challenge western predilection for the compartmentalized black body.

The Final Verdict

The most resounding part of the film for me is when the black male body reappropriated as the Artimage grandfather, snaps out of his hypnosis and not only shoots Rose but shoots himself. This depiction illustrates black detachment from a controlled identity as a necessary component to disabling mental enslavement. Furthermore,  blacks not only have to rid themselves from physical obstacles but the part of ourselves that encompasses these harmful ideologies.

My least favorite component of the film was the means in which the hypnotized black body reverts back to semi-consciousness. Although the black body is held hostage by a white brain, it a flash or white light that snaps them back into consciousness. Thus, although it is a black man who physically saves himself from his pending imprisonment–it is a stroke of white light that enables his escape.

Thus, while seemingly a cautionary tale to interracial dating, or to the black body trusting whites in any capacity–the film evokes a white savior in representation rather than form. At surface level, the film seems to evoke the separatist ideology implemented by civil rights leaders like the late Malcolm X. However, the authorship of said movie makes this close reading impossible to take seriously. For this reason, Get Out reminds me a lot of Birth of Nation.

After viewing both Birth of a Nation and Get Out, I left the theater somewhat content. These feelings faded almost instantaneously as I realized that these movies while depicting the complexities of the historical and contemporary black experience can only resonate but so deeply. Namely, both Peele and Parker write and produce movies that should be revolutionary, but are not.

Jordan Peele and Nate Parker both conclude their films in the same manner. Specifically,   Birth of a Nation and Get Out end with all central white characters are murdered by blacks. While fatalities at the hands of blacks substantiate black bestiality, it also functions to depict white bodies as factors that must be eliminated to free blacks from an oppressive state. Like Birth of a Nation, Get Out is authored and directed by a black male married to a white woman. This dynamic casts said black authors as significantly less harmful and least likely to actually eliminate the white demographic because to do so would be to not only murder their wives but the mother of their children. Furthermore, with their interracial unions, the black male writer and director assumes a non-threatening stance in which the murder of fictive white characters seems an artistic choice rather than a means to uplift the black collective.

While the western world attaches a taboo labeling to interracial unions, these unions function favorably to foment white supremacy. The strongest black leaders are strong not because of what they say but because of what they do. Thus, these films are noteworthy, not revolutionary, as it is not enough to implement images that suggest an ideology disconnected from the thought and action of the author.

Writer and producer Jordan Peele also complicates the ability to take Get Out seriously with his comedic background. Thus, his depiction of a white family who abducts blacks and uses their bodies for their own benefit—becomes a well-executed joke rather than reflective of a past and present horror not limited to a New York City suburb.

Article by C.C. Saunders

 

2017 Women’s March: Black Female Perspective

trump2

Following Trump’s inauguration a series of Women’s Marches occurred throughout North America. The protests erupted to preserve the female liberties seemingly threatened by a “conservative” president who boasted of sexually assaulting women. As a female, I empathize and even support the initiatives that foment this March. However, although a woman, I know that I am inevitably black first. Thus, I can’t help but feel that by supporting the women’s march is to support the very means of my oppression.

On my a tri-weekly journey to a previous job, I recall seeing a number of protestors outside of Planned Parenthood at the wee hours of the morning seeking to shame female patrons. One protestor stood out from the others—an elderly white man surely north of seventy-five. He stood hunched over, holding an oaktag with a message written in ballpoint pen. I did not bother to read the poster, but judging by the stoic expression on his face, he was there to cast the stones of white male privilege onto the female body. Standing at the intersectionality of race and gender, the black woman knows this gaze all to well. While the literal gaze casts itself onto the black female body countless places throughout North America, the figurative gaze consumes black femininity in its entirety. The women’s march solely speaks to the “woman” component of this gaze, eliminating the most defining characteristic of black female identity.

Reproductive rights in general proves controversial to  the black female trajectory. A quick glance at history reveals that the black female endured sheer deprivation in terms of reproductive rights—her body used as means for mayoral economic franchisement. White women too encompassed an existence that also regarded them as property, however their fair skin warranted privileges denied to the black female body. These exclusive liberties afforded to white women illustrate the concept of “woman” as a privilege solely applicable to non-male whites. Consider the phrasing “black” woman. The label “Black woman” illustrates that black female intersectionality separates black females from the term’s initial meaning. For any “woman” of another marginalized faction, their race or ethnicity always precedes the term woman—proving their genitals deem them female but their race and ethnicity is first and foremost. Femininity is also a privilege extended exclusively to non-male whites. This exclusivity persists as the black female body only earns femininity when adopting western aesthetics and behavior.

Given the exclusivity of the term “woman,” I find it quite disturbing that white women ( and other oppressed groups) call on the black women for support in their times of distress, yet alienate the black female body when their children, brothers and fathers lay slain on the streets or untagged in the morgue. How many white women “said her name” after Sandra Bland was murdered? How many white women were overtly outraged after the Trayvon Martin verdict was rendered?

trump1

To take a trip down memory lane, how many white female feminists supported Tawana Brawley in her 1988 trial? If autonomy over the female body is right every woman deserves- why was their no feminist congregation when this young, black girl was sexually assaulted by a number of white men? The answer is simple.  Issues that engage both blackness and femininity become “black” issues instantaneously. This fact reveals that feminism is simply not built to encompass intersectional identities and thereby is not equipped to extinguish black female disenfranchisement.

It seems that former President Barack Obama’s victory disgruntled feminists, who supported this victory as long as it was a symbol of the feminist victory to follow.  It seems feminists felt that history would repeat itself. Namely, black male voting privilege preceded white female voting liberties.  Thus, feminists deemed Clinton’s victory inevitable following Obama’s 2008 victory. Dr. Angela Davis expressed a similar sentiment in the following excerpt from her book Women, Race and Class,

“The representative women of the nation have done their uttermost for the last thirty years to secure freedom for the negro; and as long as he was lowest in the scale of being, we were willing to press his claims, but now, as the celestial gate to civil rights is sIowly moving on its hinges, it becomes a serious question whether we had better stand aside and see ‘Sambo’ walk into the kingdom first.” (Davis 70)

Now that it seems that the black collective has something that the white female collective does not, the bells of white privilege right loudly under the veil of feminism.

Feminism functions to afford white women the same liberties as white men. The main component of these liberties is racism—deeming black female participation in any feminist activity injurious. Thus, to participate in a woman’s march as a black woman is to   march along to the stagnant beat of white supremacy. For the black woman is a queen, but to the western world she will never truly be  a woman.

Article written by C.C. Saunders

Umar Johnson: Pan African or Pro Black Pimp?

umar2

I have always supported Umar Johnson.  I always thought he was a dynamic speaker and spoke honestly.  I have told people many times that I met Umar back in 2011 at one of his lectures.  I agree with his ideas on being Pan- African,black unity and he’s also against interracial marriage.  So I can agree with at least 80% of what he says.  But he’s been trying to raise money for a school for black boys.  I think it’s a noble idea and it’s something black boys need.  However over the last few years there as been talk about him taking the donation money for himself.   Some say he’s not even a real doctor and that he has no credentials. And many black people in the conscious community are now saying he’s a fraud.  Many say he’s no different than the preacher pimps in the black church.  I was hoping that Umar would be different than the rest.  But no matter how much I may like a person they are not above being criticized.  There’s some things about his history that don’t seem to  add for me. But I want you to read this post that a subscriber sent me.  Check out the videos and read the article for yourself.  Then come to your own conclusion.  You be the judge. The article was written by Mukasa Afrika Ma’at and Chantell Beaty.

 

We are living in a new age where leaders are being made by social media. In this new age, Black leadership has degenerated from the pre-social media generation of great scholars such as Dr. John Henrik Clarke, Dr. John G. Jackson, Dr. Ivan Van Sertima, and others. Today, someone can take an idea of a school that never becomes a school and push that idea on social media and become more well-known than someone like Dr. Anyim Palmer who founded the Marcus Garvey School in Los Angeles in 1975 or more respected among sadly uninformed masses than someone like Marva Collins who founded the Westside Preparatory School in Chicago, also in 1975. A non-educator can become more respected as an educational leader than founders of the East in New York who founded their school in 1970 with a few thousand dollars and provided a national model of Afrikan-Centered excellence that helped guide a movement. Unfortunately, we live in these strange days of social media where the Council of Independent Black Institutions (CIBI) are becoming a fading memory due in part to a lack of financial support. Many of the CIBI schools began in the living rooms, basements, and front porches of great educators with little money and a lot of heart. The schools grew across the country before declining due to lack of support. A few still exists today but are under-funded. Dr. Uhuru Hotep of Duquesne University wrote a great analysis in his dissertation entitled Dedicated to excellence: An Afrocentric Oral History of the Council of Independent Black Institutions, 1970-2000. Another excellent work is that of Dr. Kefentse K. Chike entitled From Black Power to the New Millennium. Although he focuses on Detroit’s Afrikan-Centered school movement, Dr. Chike addresses the national movement. Dr. Hotep and Dr. Chike are the great scholars you never heard of in the non-cerebral social media world. They document a great history of real and some existing schools, many of which are closing due to funding, and they have been around for decades with some of the greatest educators and institution-builders we have produced as a people. Meanwhile while this is occurring, a charlatan calling himself the “Prince of Pan-Africanism” with only an idea that he is pawning off is given hundreds of thousands of dollars without any school while he makes a mockery and often profane caricature of a movement to which he defames. Let us consider some facts and evidence about Umar Johnson.

 

FACTS

Fact 1. Umar Johnson has become a professional fundraiser. He had a deadline of August 21, 2014 to purchase St. Paul’s College without a clear operational plan, staff, potential students, and other necessities for a school. The projected fundraising goal was five million dollars. The goal was not achieved. What most fundraisers do is to either go to a plan B of using the funds for another projected goal, extending the deadline, or returning the money at the option of donors. Umar chose to switch projects and expand the deadline, at least this is what he told supporters. He has mentioned purchasing other properties but not with the urgency of the original project. Essentially, fundraising has become his means of income. Umar Johnson is not an employed professional or business owner. His means of income is fundraising. This is fraudulent behavior. Fundraising is not for personal income. It is for the fundraising goal. If a percentage of funds goes towards other expenses or not, there should be full transparency. Umar Johnson does not provide his supporters with full transparency. The entire project is questionable because Umar is an individual without any significant educational or organizational leadership. Perhaps if the project was sincere, he would start with a much smaller and manageable school to gain experience. However, if money is the goal, then he would begin where he is now which is fundraising and only fundraising.

Various members of the Black community have made requests and demands that Umar provide records from PayPal of his community donations and withdrawals allegedly for his school. He has also been requested to provide records accounting for the monies through his GoFundMe allegedly for the school. The community has asked that Umar cease to collect money in the name of building or opening a school until he provides adequate and reliable financial information which has to date not occurred.

Fact 2. A lack of financial transparency leads to suspicion of fraud. This is basic business knowledge which Umar’s supporters either don’t know or don’t care to know. Umar Johnson has been questioned and has not provided public financial accounts of expenditures of monies collected and monies spent. He has become angry when questioned around collections, plans, and expenditures such as what had taken place on a radio show with a female caller, “Dr.” Umar Johnson Panics When Asked to Show His Accounting, who was silenced by him and the radio host who quickly went to a break while Umar called the sister a “reactionary” for the questions about a clear plan, transparency, and accountability of funds.

Further, there is no financial plan of sustainability to run the school which he allegedly intends to open. A five million dollar school would have significant budgetary expenditures in salaries and facilities, not to mention the start-up costs alone. Depending on student population, a five million dollar school may very well need more than five million dollars annually to run. Tuition costs would be driven in part by the population of the student body. With 35 buildings at St. Paul’s College having over 700 students at one point, tuition may be expected to be approximately $5K-$10K dollars or more to cover expenditures and salaries if Umar actually opened a school. The problem with Umar is that there is no financial plan or blueprint developed for his fundraising supporters or the public?  A lack of financial transparency could mean a few different conclusions, as anyone with basic business awareness would know. 1. There was never serious intent to purchase and run a school in the first place, only to raise money and reputation build. 2. The money is being used for personal living expenses. 3. This phase of professional fundraising was not carefully thought out and maybe he thinks it’s ok to figure it out along the way which is unsound fiscally. I believe it’s a combination of these and it all adds up to fraud. Education leaders who are successful do not operate by chance or without a clear plan.

Fact 3. There is and never have been a board of trustees, consultants, or advisors. Umar Johnson does not have any experience as a school administrator or educational leader. He is a professional speaker who makes a living from speaking. He has never balanced a school budget, does not understand leadership dynamics, and with this obvious lack of experience, he would need consultants and advisors if he were serious about the project. He would further need a board of trustees which he does not have. The board would provide governance and checks and balances. A board would have a president, vice president, treasurer, secretary, and members with expertise in various areas. Consultants and advisors would provide guidance, questions, and insight based on years of experience and accomplishments. Why not have these important people in your corner with such a project? Unless: 1.Umar only wanted to raise funds for personal gain or 2. He wanted popularity instead of achieving a goal.

Fact 4. DISCLAIMER and APOLOGY from Mukasa Afrika Ma’at: An apology is extended to our global readers. It was previously cited as fact that Jermaine Shoemaker (aka Umar Johnson) had without doubt earned his doctoral degree from our research team’s investigation. However, that information is not factual. There is no undeniable information to date that Jermaine Shoemaker (also known as Umar Johnson) earned a Doctor of Psychology (PsyD). There is evidence that an “Umar Johnson” earned this degree but evidence shows this was not Jermaine Shoemaker. The research team, led by the excellent Sister Chantell Beaty in this area, has turned up evidence that there is possibly two different people. There is verified evidence that someone named “Umar R. Abdullah-Johnson” earned a Doctor of Psychology in 2012. This individual is Arab and married, and Jermaine Shoemake is neither. To date, there is no evidence that Jermaine Shoemaker ( also known as Umar Johnson, the public speaker) earned this degree PsyD in 2012 or any other year. No degree or transcripts have been provided by him.
Umar Johnson (also known as Jermaine Shoemaker) has not provided proof to date that he is “Dr. Umar Johnson” or that he has a Doctor of Psychology. The only evidence of an Umar Johnson receiving the degree is from 2012, years after the Umar in question began calling himself “Dr. Umar Johnson”. As an important investigatory note, Jermaine Shoemaker had been calling himself “Dr.” Umar Johnson since at least 2006 which is evidenced in public records from the Pennsylvania Department of Education. Also, it should be noted that PCOM removed the citation of the dissertation after this essay went public, the 2012 dissertation which Umar claims belongs to him but is not found online, anywhere as of this date. Yet still, the dissertation may be associated with another Umar. Either way, he lied to his followers up to 2012 or he never earned the degree at all. Both are fraudulent acts. If Umar Johnson is THE Dr. Umar Rashad Abdullah-Johnson who earned the degree in 20012, why did he say he had it 6 years before it was awarded? He can easily provide evidence by posting his transcripts, diploma, dissertation, and proof of ID to these documents. To date, he has not provided any of this information. This fact stands as proof of fraud by Umar.

Fact 5. Umar is not as original as he claims. He states that he is the only Black Psychologist to conduct psychological research on Black children and racism. He claims that no leaders are doing what he does! He is in essence discrediting an entire movement for his own purpose of reputation building. Umar states that he is a certified school psychologist and certified school principal, and has a private practice in Philadelphia Pennsylvania where he evaluates children for special education disability determination. He allegedly works with charter schools, public schools, superintendents, principals, special education attorneys, and advocate groups. He states this although he was “canned” from speaking at a Philadelphia high school in 2016. He’s also been canned at universities and other events. Umar states that he has written the only book ever written by a black school psychologist. This claim is fraudulent. Black psychologist have produced a body of works for decades. Some are Dr. Amos Wilson, Dr. Bobby Wright, Dr. Nai’m Akbar, Dr. Wade Nobles, Dr. Frances Cress-Welsing, and many others, none of whom have ever cited or even mentioned Umar Johnson.

umar-and-tariq

Fact 6. Umar has not proven that he is related to Frederick Douglass. Before Umar became popular throughout the country, he became well-known locally in the city of Philadelphia as a “descendant” of Frederick Douglass. This is how he began to attract audiences who I heard personally excited to “go hear a descendant of Frederick Douglass!” That would be great, except while building his reputation as a Douglass descendant, no proof was ever provided. He has provided some fictitious relationship verbally while speaking. However, like so many things with this “leader,” you must believe him and take his words without evidence and facts. However, facts are not established by words but with evidence.

Ken Morris and his mother Nettie Washington Douglass are true and established descendants of Frederick Douglass and Booker T. Washington. Birth records, wedding certificates, family pictures, and a family tree in the Library of Congress exist that establishes their relationship to Frederick Douglass and to Booker T. Washington. The same types of records validate Tarence Bailey as a cousin of Ken Morris. Tarence is descendent from Perry Bailey, the elder brother of Frederick Douglass. No such records relate Umar to Ken and his mother Nettie, Tarence, or anyone else related to Frederick Douglass or Booker T. Washington. Ken and Nettie have co-founded the Frederick Douglass Family Initiatives (FDFI) of which is supported by Tarence. Their family and supporters are advocates against modern slavery and human trafficking around the world. They are continuing the work of their great ancestor. Neither Ken Morris, Nettie Washington Douglass, Tarence Bailey, nor any other proven descendant have spoken of any relationship to Umar Johnson and he is not a member of FDFI. What has occurred is that Ken Morris issued the Official Public Statement on Umar Johnson and Tarence Bailey issued the Declaration from Elders of the Bailey Family: Disowning Umar Johnson, an Unverified Disgrace to the Family Name. The Douglass Family Initiative is an organization making a real difference in the world by real descendants of Frederick Douglass and his family. They should have your support instead of an idea for a school that doesn’t exist, pawned off by a charlatan. By the way, there was another fake descendant known as Fake Fred IV who has been more successful and prosperous at perpetrating as a Douglass descendant than Umar. For details read Role of a Lifetime.

Fact 7. There is suspicious activity around Paypal and Gofundme which indicates fraudulent activity. Paypal froze Umar’s account permanently and Gofundme closed his account down temporarily. There are only a few reasons that Paypal will freeze accounts and Gofundme would close temporarily and they all revolve around fraud protection. They protects the integrity of their service. They have accounts in much greater amounts than Umar. There is no conspiracy against him. If donors have complained about making contributions to a fraud, Paypal and Gofundme will freeze your account. Considering that so much of Umar’s reputation is highly questionable, Paypal could have had any number of fraudulent reasons to freeze his account. On the other hand, Umar also has a GoFundMe account which is different from Paypal. With GoFundMe, you are giving money to the person for whatever reason they wish. With Paypal, there are more restrictions to protect against fraud. Umar’s Paypal was frozen for all reasons that Paypal freeze accounts, suspicion of fraud or actual fraud.

Fact 8. Umar has poor character. The fact that Umar and Khym Ringgold were involved with each other is their business. They were two consenting adults. His character comes into question because he blamed her for the loss of a large donation from an un-named NBA star when the internet became active around their involvement with each other. He didn’t give the identity of this NBA star leading many to believe this was simply a diversion tactic because Khym Ringgold is a stripper. It should also be noted that he called Khym Ringgold several very disrespectful names not worth mentioning. Regardless of Khym Ringgold being a stripper, as brothers we should try to uplift our sisters instead of putting them down. His actions were not those of leadership or a man.

Umar is extremely disrespectful. When complaining about how much money was not raised, he stated, “Trifling ass Black people” didn’t give him enough and if anyone didn’t like what he said, it could be “handled outside”! Educators and leaders of our people do not speak like this about our people being “trifling” because he didn’t get enough money and taking it “outside” to fight if you don’t like what he said. On another occasion, he told a brother who disagreed with him in Texas to “knuckle up bitch”! He has had problems with paying his own child support. Mostly recently he had a video rant meltdown with a fake tough guy phone call that was a viral embarrassment. This is not how great leaders behave and talk. This is how irresponsible and insecure men conduct themselves.

Fact 9. Umar gives selective information to his donors. He was supposedly the principal of a charter school but suddenly resigned. He didn’t give the name of the school or why he resigned. Why? Khym Ringgold supposedly prevented him from receiving a large NBA donation, but he didn’t give the NBA player’s identity. Why? He states that he is related to Frederick Douglass but didn’t provide any records. Why? He states that he has a financial plan but it’s not made available. Why? He claims to have several degrees to which he can easily prove through posting the transcripts or posting the degrees, but he does not. Why? He claims to have principal and psychology certifications, but does not provide these to his followers. Why? Umar has not explained why his Paypal was frozen or his Gofundme temporarily shut down. Why? He can give documented reason from Paypal and Gofundme by posting for his followers. Why hasn’t he? Considering the pattern of selective information, the pattern of suspicion and deceit, a very reasonable conclusion can be drawn that Umar is extremely dishonest, perhaps even pathologically and chronically dishonest beyond his own control. If he is pathologically dishonest, which I deduce from all of the above evidence, he is driven by an insecurity to fulfill illusions of grandeur from his un-questioning, uncritical loyal followers willing to defend him even in the face of logic.

Fact 10. From all of the available facts above, a reasonable conclusion, the only logical conclusion that can be made is that Umar Johnson is a fraud who is deceptive or even pathologically dishonest and fueled by illusions of grandeur partially encouraged by non-critical followers. He seems to suffer from Narcissistic Personality Disorder. The fact that he is articulate and has followers is not to his advantage.  He would not defraud people of money and possibly create legal problems for himself if he didn’t have an audience.

He is a professional fundraiser who has been able to raise money based on the desire of Blacks to support an Afrikan-Centered school. The cultural school movement is important for the Black community. We need schools that teach the identity or children, the purpose of education, and the history of our people. Supporting a fraud campaign will only deter people and divert resources from meaningful causes such as CIBI or other independent Afrikan-Centered schools. With Umar being taken with any depth of seriousness will make any and all cultural movements for Blacks look comical.

CONCLUSION

Umar has been able to platform himself into the national lecture circuit with false claims around his ancestry, fake credentials, and a fundraising mission that has failed. Umar’s reputation will become a shadow in the near future. However, other fraudulent leaders, culture pimps, and religious shysters will continue to take advantage of people with good intentions willing to support a righteous cause, but desperate for leadership. We have schools and businesses that need support from our people. Such fraudulent campaigns can be disheartening to many and even turn people away from supporting needed causes. Community support is much needed. Unfortunately, insincere campaigns can become distracting and wasteful of potential and resources that could truly benefit our community.

There are any number of informative critiques on Umar Johnson by informative and insightful Black authors, scholars, and activists. I would recommend for an initial read Deborrah Cooper’s Unaswered Questions About a Five Million Dollar School forBlack Boys and Agyei Tyehimba’s Open Letter to Brother UmarJohnson Concerning Your Plans for a New Boys Academy. Also, those seeking honesty should read Inside the Conscious Stripper, Umar Johnson Scandal: Leadership Roles and the Black Man by Khym Ringgold. There are interesting video critiques but two I would recommend for initial views are:  1. The Advise Show Radio video entitled “Dr. UmarJohnson Exposed Himself as a Hotep Hustler” and another on Boyce Watkin’s YouTube channel entitled “What Happened to Dr. Umar Johnson’s School” by Maria Lloyd. To not question leadership, particularly fraudulent leadership, is ignorance and betrayal. Since originally publishing this essay, I’ve done two other works on Umar Johnson, 1. Who Taught Umar Johnson How to Pimp Culture? Hidden Color’s Tariq Nasheed and His Greatest Hustle along with 2. A Brief Note to the Black Community: Umar Johnson is Neither a Leader nor a Scholar.

I’m reminded of Pastor Creflo Dollar and Pastor Leroy Thompson on the plushy carpeted stairs of their church in expensive suits, nice shoes, Bible in hand, and shouting incoherently as they ran through waves of money given by the congregation. As a people, we must place insight before involvement, education before indoctrination, and never ever suspend critical thought and analysis. I’ll end with this saying: As long as there are fools with money, they will lose it or someone else will take it.

 

Happy Bornday Khalid Muhammad!

khalid1

This past January 12th was the birthday of the great warrior  Khalid Muhammad.  He was born January 12,1948. I don’t know if there were any celebrations..but there should be.  Khalid never bit his tongue. He  always represented Black Power and Black Unity to the fullest.  And all who love freedom,justice and liberation should respect him for that.  He was an unflinching warrior in the face of white supremacy.  His speeches always moved me and gave me chills!  As far as Muslims go I like him much better than Louis Farrakhan.  Farrakhan tuned his back on him like a coward when he needed him the most.  That’s when I knew Farr-A -CON was a phony.  Since he passed away in 2001 I don’t hear black people mention him as much. But I don’t think he should be forgotten.  He loved black people,African culture and was not afraid to speak TRUTH to power!  I just wanted to pay some respect to a true African warrior.  May his spirit live on forever!

khalid4

Khalid Abdul Muhammad, the former Nation of Islam official during the Million Youth March in Harlem in September, 1999.

khalid2