For days, months, and years family and friends of Troy Davis have been praying that his execution would not occur. At 11:08pm he was executed by the State of Georgia. In the past month, activism around Troy Davis’s case reached a fever pitch as Amnesty International, the NAACP, celebrities and the twitterverse raised his name from obscurity to a global trending topic. The pain that many felt realizing that no matter the advocacy offered, his life would not be spared. This should not make us feel futile, instead it should make us see where we need to go from here. The death penalty must be abolished and we must all check our conscious to assure that we move this country’s moral barometer ahead. This year alone 35 people have been killed by state governments.

I recently had a conversation with a friend who lost a family member to homicide in the last month. She confessed to me that she used to think that considering the death penalty was unconscionable, but in her current state she too had begun to weigh it as an option. Her arrival in to the “gray area” of ethics guided by her personal loss reminded me of Martin Luther King’s words, “The ultimate measure of a man is not where he stands in moments of comfort and convenience, but where he stands at times of challenge and controversy.” King understood that in midst of challenge, the ability to determine right from wrong is often obscured. This lack of clarity is not just individual, it happens within this country’s justice system making the death penalty unequally and mistakenly applied. With 273 post-conviction DNA exonerations in recent years, it is clear that a judgment does not equal truth. When we leave the death penalty on the table we yield an irreversible option to conclude a process that is rife with margins of error.

When I asked my friend if she would support a family member going out to kill the person(s) they suspected of killing her cousin she said no. I cannot justify vengeance killing by an individual any more than I can justify vengeance killing by the government. While some may suggest closure as the reason for carrying out killing, I cannot understand the emotional calculus that suggests one can become whole by taking the life of another. In capital punishment cases, the loss of a life has already occurred and nothing can serve to return that life.

The death of Troy Davis occurred at a moment when the world was watching and still 3,250 people remain on death row. Most of their cases will likely get far less attention than Davis’s, but we deserve to give the death penalty equal consideration. In the many conversations about Davis’s case I was asked, “Do you believe he is innocent?” I never answered that question because neither guilt nor innocence could convince me to leverage the ultimate sentence without ultimate knowledge. My love for humanity, possibility, and community is far too large to believe that gray area of vengeance is one that individuals or the government can or should remain. May the weight of our hearts over the loss of lives, match our commitment to stop the taking of more lives.

For more resources on [ending] the death penalty please visit:

Amnesty International

The Innocence Project

Campaign to End the Death Penalty

Death Penalty Information Center

Capital Punishment Clinic

“I think I’m Malcom X, Martin Luther/ Add a King, Add a Jr.” –Lupe Fiasco Building Minds Faster (B.M.F.)

Recently, Lupe Fiasco has been catapulted to national media attention, not (just) for his music but his political commentary. Two weeks ago on an internet interview with CBS Fiasco said, “To me the biggest terrorist is Obama in the United States of America. I’m trying to fight the terrorism that’s causing the other forms of terrorism. You know the root cause of terrorists is the stuff the U.S. government allows to happen. The foreign policies that we have in place in different countries that inspire people to become terrorists.” While this set off a firestorm of angry comments and media attention about Lupe’s uncritical eye and virulent condemnation of the continuing trope of Barack Obama as a terrorist, most of these comments miss the mark. Lupe Fiasco, as his name signals, routinely finds himself in controversial positions that are both contradictory and illuminating at the same time. Lupe’s comments about Obama and politics, in a way, channel Malcolm X’s and Martin Luther King Jr’s political commentary.

In November of 1963, Malcolm X commented on President John F. Kennedy’s assassination by suggesting the violence that took Kennedy’s life were “chickens coming home to roost.” At this time, Kennedy was thought of as a friendly president to Black folks and ultimately this became a wedge comment that alienated him from many Black Americans who identified as politically progressives but found his comments irresponsible given the contentious political climate.

Less well known, but equally allegorical Fiasco’s remarks eerily reflect Martin Luther King’s speech in 1967 at Riverside Church in Harlem where he said, “They ask if our own nation wasn’t using massive doses of violence to solve its problems, to bring about the changes it wanted. Their questions hit home, and I knew that I could never again raise my voice against the violence of the oppressed in the ghettos without having first spoken clearly to the greatest purveyor of violence in the world today — my own government.” While Lupe is no Martin Luther King, both were concerned with the government’s role in supporting violence locally and internationally. At the time of King’s comments the United States was enmeshed in a war that he found unconscionable and history would reveal was unnecessary.

In many ways Lupe has been outspoken about Obama’s military advocacy and in 2008 found himself in a flap with another Chicago rapper turned political candidate RhymeFest. Fiasco is no stranger to politically complex views, which he laments are often “dumbed down” into sound bites. Later in the CBS interview, Fiasco states that he does not vote and that his own beliefs about what a vote endorses keep him from the ballot box. Not surprisingly many have responded “If you don’t vote you can’t complain.” To Lupe’s credit he follows in a long line of Black commentators and activists who chose not to vote but offer critical commentary. For many, including Fiasco, voting in a two party system connotes support for a system that they find too limiting and non-representative. In “Words I Never Said”, Fiasco outs himself as a non-voter, “Gaza strip was getting bombed, Obama didn’t say sh*t/That’s why I ain’t vote for him, next one either.” His decision not to cast a ballot doesn’t curtail his speaking or even wearing his politics on his chest. Fiasco, as an avowed Muslim, has been known to rock “Free Gaza” shirts on stage just as easily as he does designer fashions. For Lupe, the continued instability of the Middle East is directly linked to United States involvement which makes Obama culpable given he is Commander-in-Chief of the US Military.

While we may not all share Lupe’s critical stance on Obama or American politics (and most of us don’t read the wikileaks wires, though we should) there is a line of logic and historical precedence for his comments. In listening to the knee-jerk responses to Fiasco’s words the significance of his hit single “Words I Never Said” rings out. The song is a critique of the curtailing of rights, particularly free speech, in an era of perceived freedom and liberty. If we don’t listen and take Lupe’s words seriously, it’s almost as if we’ve made his point even louder.

“All the real OGs, I’m a solider cause you told me study Malcolm, Garvey, Huey/ Study Malcolm, Garvey, Huey, their life is like a movie”

- M1 of Dead Prez on the song “Malcolm, Garvey, Huey”

This week I’ve been peeking in on Ta-Nehisi Coates‘ musings as he re-reads the autobiography of Malcolm X. Coates has done us a great service by sharing his reading of Malcolm’s life as told by Alex Haley, but this service can easily slip into a disservice. Malcolm on one hand has been deified and on the other hand demonized. We must humanize Malcolm, like all the figures in the African Diasporic canon, but we must do it with a particular degree of care and context.

Thus far Coates has posted three entries: “Black Men are Watching Every Move I Make“, “She Had Broken the Spirits of Three Husbands” and “Confronting Valhalla’s Humanity” all of which I received with resonation and reservation. This post is to illuminate my reservations. Most of us are familiar with figures like Malcolm X, Huey P. Newton, and Marcus Garvey as icons. In our history, each of them has become flattened, polished, and made rigid caricatures. Ironically, this is something all three would deeply object to, but this is often the consequence of canonizing. In breaking apart these images though, we must go deeper than just problematizing these brothers, we have to contextualize them.

In “Black Men are Watching Every Move I Make” in the closing Coates states, “I don’t say that to clean Malcolm X. I don’t buy the image of him as a complete convert to integration–nor do I need it, anymore than I needed it for Grant or Lincoln.” When I read this sentence my first thought was, “Malcolm as an integrationist isn’t cleaning it a pure whitewashing.” Coates, like many revisionists of Shabazz’s legacy, passively suggests that integration became a part of his worldview after returning from Mecca (Hajj). Of the many lies perpetrated about/against Malcolm, this is probably one of the most consistent.

Hajj served to reorient Malcolm’s thinking about race, but it did not make him an advocate of integration. He remained steadfast in his non-support of integration. On the day he was assassinated he was to deliver a speech on the OAAU that included him saying, “We consider the word “integration” a misleading, false term. It carries with it certain implications to which Afro-Americans cannot subscribe. This terminology has been applied to the current regulation projects which are supposedly “acceptable” to some classes of society. This very “acceptable” implies some inherent superiority or inferiority instead of acknowledging the true source of the inequalities involved.” X was not an integrationist. X died a Pan-Africanist. X died a nationalist. His travels throughout Africa and the “Middle East” in 1959 and his Hajj in 1964 were watershed moments, but were not 180 degree turns. While many suggest that he created great distance from the Nation of Islam and their beliefs around the racial order of the world, careful students will come to a different conclusion.

The second piece that Coates offers is “She Had Broken the Spirits of Three Husbands.” In this post, Coates takes Malcolm to task on his discussion of and attitudes towards women. Undoubtedly informed from his misogynistic hustling past, the excerpts presented show a cold and shameful side of Malcolm. I can recall just last year re-reading the Autobiography and many of the passages Coates selects stood out to me as well. I wondered, “If Malcolm is our model of Black masculinity and this is perspective on Black women, where does that leave us?” As someone who is very serious about the operation of gender oppression and privilege within the Black community, I too struggled to understand where Malcolm was. While the Autobiography represents a summative work, it is not a complete story. In fact, if we look at Shabazz’s work in with the Organization for Afro-American Unity (OAAU) you see a man who was growing and struggling around gender. In William Sales’ book “From civil rights to Black Liberation: Malcolm X and the Organization of Afro-American Unity” we find Malcolm pushing to systematize and expand the role of women within the OAAU. He felt concerned that the gender oppression popular in his other organization Muslim Mosque Inc. was unduly sabotaging the liberatory work of OAAU. He began to make statements like, “Africa will not be free until it frees its women.” Yet these sentiments were nestled along side a profound distrust for women, which Coates captures in his excerpts. Between the popular image, Coates’ excerpts, and Sales’ analysis we get a fuller and better Malcolm, one that we can look to critically and lovingly.

Malcolm X is undoubtedly one of the most profoundly debated people of the African Diaspora (Sidebar- I’m anxiously awaiting Manning Marable’s book on X). Numerous volumes have attempted to capture that man in various stages, but not surprisingly all falling short. After all, who can truly capture human life in a few pages, a play or a film? But what I learned from reading the Autobiography, from reading beyond the autobiography, and being blessed to sit at the feet of elders who knew and worked with X is that there is a danger in simplifying the complex.

When Dead Prez says, “study Malcolm, Garvey, Huey their life is like a movie” I almost feel as if they’re reeling us in to find a deeper level of truth. The movies that depict all three of these men are often too narrow and too clean to capture their fullness. This fullness includes good, bad, and ugly. If you study them your learn strains of misogyny and feminism run through them all. They were not perfect; they were people. People who brilliantly taught us how to help our people rise while simultaneously showing us their personal limitations. Their vilification in mainstream media has led many to deify them within Black culture. Beginning the process of re-reading Malcolm, and I believe this applies to most known Black political figures, must come from a place of information if it is to lead to transformation.  If we are not informed and transformed, our people get no better. And after all, isn’t that what Malcolm was about?

Last week, I had the pleasure of being on NPR’s Tell Me More with host Michel Martin to discuss the Vibe Article, “The Mean Girls of Morehouse.” The conversation was really interesting as we were joined by Aliya S. King, the author of the controversial piece, and Brian Alston, one of the students profiled in the article. The article’s publication has caused a firestorm that has raised some important challenges to our community around masculinity, sexuality, and race. Take a listen to the piece here.

For some evidence of the percolated conversations, check out this clip of brothers on the yard discussing the article and the greater community.

If you cannot see the video, please click here.

I recently wrote piece for the Atlanta Post on the voyeuristic gaze we take towards Detroit. I love Detroit and I think we all need to if we’re going to help turn it around. Detroit isn’t my hometown, but we all have reason to make sure that the city carves a way into the future. We can do more than just look on “with contempt and pity” by joining in on the work that is underway.

June 17-20th Detroit hosts the 12th Allied Media Conference. June 22-26 Detroit hosts the second US Social Forum. June 26-28 Detroit hosts the 9th annual Hip Hop Congress National Conference.

From the Atlanta Post

Detroit: The city that represents the prospects and failures of American industry.The city that is the punch line of a million jokes. The city that is Blacker than nearly any other in this country. Detroit is under intense scrutiny as of late and the the flashing lights of attention may have served to take the life of seven year old Aiyana Jones as a TV crew filmed a home-raid by the Detroit SWAT.

read more

Unless you have been in hiding, you have noticed the Census 2010 is in full swing now. From rapping commercials to inflatable census forms, there are a large amount of resources going into getting people to fill out the 10 Census questions. Despite all this hoopla, the biggest controversy has been the use of the word Negro on the Census. The word Negro is not new on the census and it’s there now because more than 56,000 Black folks wrote in “Negro” last Census. While many are in a tizzy about Negro, the count of prisoners should be getting us more riled up and more attention.

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On Monday night, Tavis Smiley’s convening “We Count! The Black Agenda is the American Agenda” aired on CSpan. What? You missed it?  Well about 50 percent of folks I know didn’t tune in because they think Tavis is The Game of politics and does anything possible to start beef and get attention. Another 48 percent tuned in with their snark meter set to 10. I’m worried that we’ve fashioned Tavis such a “hater” in the Black community we’re missing some important discussions that were happening around the table and outside of that room.

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I recently penned a piece for the new website The Atlanta Post about the passing of Malcolm X and the fear of the passing of his legacy on Black leadership. Check it out.

45 years. 45 years ago, Malcolm X, also known as El Hajj Malik El Shabazz, was taken from the earth. While I never knew Malcolm, I came of age believing that Malcolm X was the prototype for Black leadership. I wonder, will our children believe Barack Obama is what Black leadership means? In 2008, we organized, ran to the polls and chose the ballot over the bullet and elected Barack Obama. A year later, many of us are looking at Barack Obama wondering what has happened, but maybe we should be asking, “Where are the Malcolm X’s of today?” During the presidential campaign, many in our community embraced Obama as the continuation of a grassroots legacy.Well, if Obama is the continuation of that legacy, what remains is buried in politics. It’s now, more so than ever before, that we need a strong grassroots to push forward a truly progressive agenda for Black Americans.

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“History is not a procession of illustrious people. It’s about what happens to a people. Millions of anonymous people is what history is about.” – James Baldwin

The partner post to this post, Haiti in Context: History gives you the long view of how we have arrived to the crises in Haiti. This post gives you the story of the people connected and concerned with Haiti. I’ll let people’s voices speak for themselves:

Jo Nubian penned a powerful and inspiring reflection on Haiti

My heart has many compartments, sacred spaces for sacred people, and one of those spaces belongs to the people of Haiti.  I don’t love Haiti because I pity her, let me be clear about this so that there is no misunderstanding.  Haiti suffers with more pity and inaction intertwined than possibly any other place on this planet and my revolutionary spirit does not care much for those types of  bandwagons.  My love for her sits beautifully, poised  and majestic, eagerly recalling a freedom that somehow my heart knows more than two hundred years after she became free.  Yes, I celebrate her sons Toussaint Louverture, Jean-Jacques Dessalines and Alexandre Petion, but also every slave, every overseer, every African spirit who decided that our people were not chattel and were destined for liberation.  That spirit is still very much alive in her, despite and maybe because of all the hardship that she faces.  When I ponder Haiti, I ponder her with these feelings of love, respect, and adoration.

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A good and brilliant scholar friend of mine Ferentz Lafargue fills us in on Haiti’s progress, not just its peril.

In recent months there has been a spate of articles exploring different aspects of Haiti’s progress and progress of Haitian-Americans in the United States. These articles range from a gushing profile by Amy Wilentz in Conde Nast Traveler to a Wall Street Journal piecehighlighting a rise in Haitian American football players, titled aptly enough “These Days, Everybody’s All-American Just May Be a Haitian.” These come on top of feature articles about prominent Haitian-Americans such as 2009 MacArthur recipient Edwidge Danticat, White House Director of the Office of Political Affairs Patrick Gaspard and musician and activist Wyclef Jean. On the one hand, these profiles suggest that Haitian-Americans are taking another step forward in gaining recognition in the United States, much as our immigrant predecessors from Ireland and Italy did in the first part of the 20th century. At the same time, when read alongside glowing reports from Bill Clinton, U.N. Special Envoy to Haiti, about improved conditions for entrepreneurs and improved security on the island, it appeared, as one colleague recently put it, that Haiti was finally “open for business.”

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I am not sure who to attribute this poetic reflection I Am H.A.I.T.I. but it is ripe with painful truth, hurt, and prospect.

I AM H.A.I.T.I.

The only time the world cares about me is when I rise up and bury my own children, when I eviscerate my offspring. I am H.A.I.T.I., you pay attention to me when my children are entombed by the shoddy concrete that is left over for me to house my family while the grade concrete is shipped off to Western cities and suburbs. I am H.A.I.T.I., you now cry for me, when usually you don’t give a shit about me.

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Both TastyKeish and Southside Scholar have beautiful and painful insights into what is happening to folks in Haiti today as well as super informative links, please visit their sites and be enriched!!! Remember it is the elevation of these and your voices that let the world know that we care. Not just that we care about disaster relief, but that we care about the next steps, policies, and programs towards Haiti. A friend recently told me of a set of Black folks who talked about many reasons for giving, but came to conclusion that it didn’t matter. Remember your dollars not only help with disaster relief but send a message that there is a real connection and concern with Haiti and her people. To me, the past few days have been draining and renewing at the same time. I am humbled to be surrounded by such great caring and loving thinkers and doers, I pray that it is this energy that is carried forward in the resurrection of Haiti.

*please pardon me for not citing where all these pieces came from. Folks have forwarded me so many things. Charge it to my head not my heart.

And one of them is not the use of the word Negro which has BEEN appearing, including on the 2000 census short and long forms.

1) The counting of prisoners – Currently prisoners are counted as residents of the counties in which they are imprisoned rather than their home communities. This serves to increase political representation in areas that tend to be rural and White, while decreasing the political representation of the home communities that folks come from.

2) Who is White? The extended racial definitions provided by OMB 15 say that, ” A person having origins in any of the original peoples of Europe, the Middle East, or North Africa.”  Notice something about that? I was certainly surprised that folks from North Africa and the Middle East remain classified as White, despite the socially distinct lives that many lead.

3) Undercounts. The issue of Negro was raised in response to the potential of people being offended and “opting out” of the Census. If seeing Negro makes you not fill out the Census form, I’m going to wager you weren’t going to fill it out in the first place. Many communities remain undercounted: the poor, the young, immigrant to name a few, this all matters for political resources. If you’re worried about undercounts, think also about the homeless. Their undercounting means fewer resources for those feeling the hardest brunts of the “land of opportunity.”

I am all for rallying around a cause. I’m just not sure I can meet ya’ll down at the Census offices for a protest over Negro. Focus groups, lettering writing campaigns, and write ins suggest some of our older brothers and sisters still support the term. Let’s focus energy in creating greater political clout, not appropriate nomenclature.

One of my favorite things to do when giving speeches or teaching is to provide a quote and ask the audience to identify who said the quote. Often I will quote about Black self-determination or Black love and the answers I typically receive are “Malcolm X” or “Marcus Garvey” but seldom do people guess Martin Luther King, Jr. The video beneath of Dr. King would be the type of source I would quote from. At the twilight of his life, a life that was taken too soon, MLK was more outspoken, more insightful, and more beautifully pro-Black than most remember him. Beneath you will find a clip that is likely from 1967 or 1968. I received it from a friend but I have not been able to track exactly which speech it is from. It features some lines from his 1967 Southern Christian Leadership Conference Address, but it deviates from that speech’s script. Enjoy and may this push us to determine our future and love ourselves more fully.

If you can’t see the video, click here.

hat tip AM and KK

p.s. BHC stands for Black History-Contemporary, check the explanation here.

You’ve had the debate, I’ve had the debate, someone right now is having the debate, it all spawns from the question: “Is Hip-Hop political?” The camps usually are divided between old school and new school, hip hop and rap, underground and mainstream … in the past 8 years I’ve squarely outgrown this debate. For me, it’s more relevant to ask, which Hip-Hop is political and what are its politics? By far, my favorite political Hip-Hop has come from the Black August Hip Hop Project. The project, orchestrated by the Malcolm X Grassroots Movement merges music, politics, and activism and has been doing so for 12 years.

I remember getting fliers for Black August each year and thinking “this is the dopest line up” and remember standing in long lines waiting to see my favorite artists rock. While I can remember the performances to this day, the other thing that stuck me was the emphasis on political prisoners and global hip-hop. The project brought some of the greatest voices, both “conscious” and “non-conscious”, together to raise money and awareness with the goal of movement building. It was this project of MXGM that introduced me to a cadre of young activists who thought like me, cared like me, and most importantly got down like me. This coming Sunday August 30th in NYC at BB Kings The Black August Hip Hop Project will have its annual fundraiser for political prisoners and facilitating international Hip-Hop movement building. What is better than coming out and hearing great music, sweating it out on the dance floor (or standing with an ice grill, that’s on you!), and continuing the work of liberation?

Click here to buy your advanced tickets!!

One of the things that is always a dilemma with dope movements is the documentation of said movement, well Dream Hampton and a number of folks have been working on capturing the Black August Hip Hop Project in a documentary entitled Let’s Get Free: The Black August Hip Hop Project. A trailer for the project can be seen here (embedding is disabled but it’s well worth the click).

To me, asking if Hip-Hop is political is about as useful as asking, “why is the sky blue?/ why is water is wet?” (what you know about that?), it’s self-evident. The better question is what are you doing with your politics since you are Hip-Hop?

Tonight, Harlem Stage courtesy of Revolution books will host a dialogue between Cornel West and Carl Dix at Aaron Davis Hall at the City College of New York (CCNY). West, who is internationally renowned as a philosopher and Dix who is also renowned as a founder of the Revolutionary Community Party and is their current spokesperson. The topic is “The Ascendancy of Obama … and the Continued Need for Resistance and Liberation” which should definitely get the juices flowing. These are two very prolific brothers, so I suggest you bring your dictionaries and your “earmuffs” because the conversation has the potential to get heavy and into “the muck and mire.” The talk costs 20 dollars if you are a community member and 10 dollars if you are student. Beneath there is a video of Carl Dix talking about the event and a video of Cornel West talking about Obama.

Update: The event looks to be sold out. There is an overflow room that will accommodate maybe 50 people. If you can’t make it, the event is supposed to be broadcast on WBAI which you can stream from here.

Over a year ago, controversy over the Kahlil Gibran International Academy unfolded, if you don’t know who Kahlil Gibran was stop reading and click here – yeah, he’s that important, in Brooklyn. The visible battle over the mission of the school, its practices, and its leadership put the academy in the national spotlight fonr discussions of ethnicity, language, religion and identity. But soon, this spotlight faded and many have forgotten that the school still is in operation. Colorlines runs a great web article by Seth Wessler entitled, “Silenced in the classroom” on what is happening with the school now. Spoiler alert, its a far cry from its original intentions. The article does a great job of discussing how education can be informed or deformed by our political conditions. I excerpt below.

The Khalil Gibran school was to have been a refuge in the midst of post-Sept. 11 New York City, a place where a mixed group of Arabic speakers and non-Arabic speakers would learn together. The school, which opened in 2007 with a sixth-grade class, was designed to grow into a middle and high school in the spirit of the more than 65 dual-language schools in New York City, which teach in Spanish, Creole, Russian and other languages. By graduation, it was expected that Khalil Gibran students would have a command of Arabic and an understanding of the cultural context in which the language exists.

According to some of the school’s original students, parents and teachers, the Khalil Gibran school retains little more than its name as it enters its second year. It is no longer a place where tolerance and respect are fostered. Hassan Omar, the humanities and Arabic teacher who felt so intimidated that he cut images of mosques from textbooks, remembered, “When I first heard about the school, I thought it was a dream, with a rigorous curriculum and intensive language program. The dream collapsed and became a nightmare.”

People have been tripping over the corruption of the governor of Illinois and his hair. But for some strange reason his hair didn’t trip me out. I was strangely comforted by it, now I realize why.

Wonder who told him getting his hair styled by the lego people was a good idea?

In an age when grassroots Black leadership has become distilled, sanitized, and all too often co-opted, we are often left looking backwards to our ancestors for guidance on our future. Today, December 4th, marks the 39th anniversary of the assassination of Fred Hampton by the United States Government. Chairman Fred Hampton was a dynamic leader in Illinois who was committed to the transformation of poor communities and did some of the original bridging work between Black, Brown, and White folks. As a Black Panther, he galvanized the grassroots activists across race lines, negotiated truces between street gangs, and raised the conscious among the proletariat to take control of their communities and push for transformation. I often look back at figures like Fred Hampton and wonder, where are the Freds now? In reality, we have many unknown Fred Hamptons who struggle everyday to make something better out of communities and fight the inequality that has been embedded in generations before them, but that they still must deal with. To the young brothers and sisters who struggle to make it, we must draw on Hampton’s words, at the end of the day say, “I am a Revolutionary!” Give the videos (first one has some hiccups) and other links beneath a watch, they still resonate in 2008.

Check out some other reflections on Fred Hampton beneath:

Voxunion

Black Agenda Report

So in bizarro world news yesterday, my phone and twitter started blowing up about the commuting of sentence that John Forte received by outgoing (I just like saying that) president George W. Bush. As my friend Marc Lamont Hill put it, “The irony is that George Bush frees a Black man that Bill Clinton locked up.” While I savor that irony and celebrate John Forte’s re-entry to a society outside of the bars of prison, I’m worried for two reasons. First, we’ve been asking the wrong questions. Second, we don’t realize why Forte is free and why Mumia will likely remain locked.

Ask the wrong question, get the wrong answer.

All sorts of people have been asking, “Why did John Forte get freed?” I think that is the wrong question, but since it’s been asked, I’ll answer it. Ostensibly the reason that John Forte is free is Carly Simon. However since pardons do not require a rationalization, we won’t know for sure “why” Forte is free. The question I wish folks would ask, was “Why was John Forte locked?” And not in a literal sense, he was arrested for “moving weight.” I want a discussion of the reason he was imprisoned, mandatory minimums. Mandatory minimums were one of Reagan’s key policies in the War on People of Color and Poor People Drugs. Forte’s irrationally long and harsh imprisonment should be the larger target and issue of concern for us. While he is now free, millions of our brothers and sisters remain locked up because of these draconian laws.

Star Power does not equal Freedom

Because I have some of the best friends in the world, when I started to call around and tell them about Forte’s freedom their responses were similar. Many said, essentially, “So John Forte is free, but Mumia is still locked?” For the nearly 30 years, Mumia Abu-Jamal has been tossed around the “justice” system for his alleged role in the death of police officer Daniel Faulkner. There are a number of issues with the trial and conviction of Mumia Abu-Jamal and there remains warring factions around whether he is innocent, suffered from a mistrial, or a murderer. Regardless of your position, the striking similarity between his case and Forte’s has been the appeal of celebrity power. While Carly Simon was successful in lobbying to get Forte freed, a cadre of celebrities and public figures like Danny Glover, Susan Sarandon, and Nelson Mandela have not managed to get Mumia a fair trial or get him released.

So what gives? Why would Mumia be locked and Forte free? In my opinion it comes down to what Derrick Bell calls interest convergence. If we look at what people stand to gain from Forte’s freedom and what they will lose, we see Forte’s freedom is low cost to most interested parties. The cocaine he was arrested with was never delivered to anyone, didn’t cause a death, so arguably it was a “victimless” crime. Bush can pardon Forte and get a big hurrah from White folks, Black folks, and Hip-Hop folks. These cheers come without us critically addressing the laws that put Forte and masses our brothers and sisters behind bars and on parole.

On the other hand, the freeing of Mumia would be very high stakes. Freeing Mumia would mean freeing one of the most visible political prisoners in the world. If Mumia were freed, it would mean that Maureen Faulkner and many of residents of Philadelphia would drop their Geno’s cheesesteaks and begin to riot.
The divisive racial tensions around Mumia’s case would be re-opened in a public way, but those who sided with the State (read: White authority in the form of the police) would “lose”. The long silenced, dismissed and ignored voices of Mumia and his grassroots supporters would have to be acknowledged. In short, the system of “in”justice would be exposed.

For Bush, freeing Forte is a small step that puts a notch on his belt of “progressive” politics. People will point to the diversity of his cabinet, his willingness to put people of color in positions of power, and the freeing of John Forte when critics characterize him as insensitive the issues of Black and Brown folks. No the freeing of Forte or the appointment of Rice don’t balance out his actions, but politics is probably more about perception than reality. As we celebrate the perception of justice, let us remember the reality of injustice that our folks remain lodged in. Free Mumia and all political prisoners!

On November 10th, Miriam Makeba b.k.a. Mama Africa transitioned to the ancestral realm. She was a powerful voice both musically and politically. Her work on Black Liberation in her native South Africa and globally beautifully demonstrated the richness and importance of Pan-Africanism and African Aesthetics. May her life in the ancestral realm be blessed for her work on this planet has blessed us all. Press play below and celebrate her work!

This weekend, the City College campus will be filled with fresh young and old minds grappling with issues of inequality and access. I’m proud to say that City College is hosting the first CUNY Social Forum. The event will take place October 17th – 19th and will feature a great range of presentations, workshops, and organizations. If you’re not familiar with the significance of Social Forums click here. If you’re a activist, come out. If you’re an aspiring activist, come out. If you’re concerned, come out. If you’re not concerned, you’re not paying attention! And for that reason you should come out. The organizers have really gotten a number of issues on the table for discussion and action. Whether it’s increases in tuition, changing of standards for admission, or health care there will be a venue and voice for it this weekend. So hop on the train and get informed and active with the best of em.

They can’t be serious…

The Daily Show recently did a great segment on GOP/RNC double speak. Some pretty amazing footage in here. Who knew that Harvey Dent was a Republican Strategist!

What you don’t trust the Daily Show as a reputable news source … fine, fine, fine, here is an AP article on the GOPs contradictions around Palin and her family.

Shout out to JF and AMB for the links!

1. “The Pta”,”Hockey Moms 4 Palin” and “small town” are those the parts I’m supposed to connect to?
2. Did Palin really spend the first 5 minutes explaining that she has a family … how does that mesh with the GOPs insistence on leaving her family out of it?
3. Ugh, could someone check on her baby, cause the kid didn’t look well?
4. Am I supposed to think being mayor matters?
5. Can you claim that you aren’t a part of the power structure when you’re on the ticket of the Grand Old Party?
6. Are we supposed to think that “Drill, baby, Drill!” is a real energy plan?
7. Am I to believe Palin will put Air Force One on Ebay?
8. What the hell was that powerpoint slide show in the background?
9. How many times did she say “man” when she could have said person, president, or something gender neutral?
10. And now that she talked about Obama and McCain ad naseum, can you tell me what she stands for!?!

“I don’t fuck with politics, I don’t even follow it.” -Talib Kweli on the Beautiful Struggle 2004

I love Hip-Hop, no for real, I love Hip-Hop. Hip-Hop has been one of the cultural forms that I gravitated towards since I was small. Hip-Hop has been more than beats and rhymes, it helped build my ideology. It provided me access to different perspectives on the social world. I’ll never forget when I heard NWA yell “Fuck Da Police.” Hip-Hop spoke for me when my voice trembled. Hip-Hop hasn’t been perfect, but it it’s been full of perfect imperfections. While some will say it’s all about the Beat, Hip-Hop WAS more than that to me. It’s moments like this that make me really miss Hip-Hop. Correction, it’s moments like this that I miss political Hip-Hop… or at least MY political Hip-Hop.

Now don’t get it twisted, Hip-Hop is political, arguably more political than at any other point in its history. The quote above by Talib Kweli in 2004 is the type of political Hip-Hop that I’m talking about. Kweli wasn’t advocating apolitical behavior, he was acknowledging the inadequecies of politics. But always, things change. I doubt Talib Kweli could even back that quote anymore, especially since he made a song about Hillary Clinton “falling back” during the primary season. With Luda freestyling for Obama, Big Boi sitting in the Oval office, and Daddy Yankee championing McCain we’re seeing so much political discussion it should be cause for celebration. Hip-Hop is finally coming of age and is forming a union with Politics. Unfortunately, like most weddings, there is always someone who is disturbed by the union. That someone is me! The marriage between Hip-Hop and mainstream politics is beginning to worry me.

Now I’m not someone who has a myopia or nostalgia about Hip-Hop that romanticizes Hip-Hop. I know Hip-Hop was a party before it was political. But as a Black man in America, the personal is political. I remember sitting in high school listening to The Goats as they railed on politicians like Bill Clinton. It was an odd moment because most people I knew, including progressive Black folks, were in support of Clinton and at first I was confused. I wondered, “How can they be against Clinton? Isn’t he a “good” president?” Their lyrics challenged me to see beyond a saxophone performance on Arsenio Hall and made me dig deeper to understand real politics: welfare reform, immigration, crime policy, and even the limits of politics. And yes, I began to dig into these questions in part due to Hip-Hop’s critical perspective. Now, I don’t think this occurred for most folks who listened to Hip-Hop (hell most of you reading this probably have never heard of the Goats) but for me, the questions that began to percolate in those years continue to power my critical thoughts today. As I got older and became more involved in social change, I realized that mainstream politics have more often than not been the enemy of social change, not the the ally. The placations that politicians offered people traditionally have come in response to serious pressures from folks outside of Capitol Hill.

I believe in grassroots activism. I believe in political participation. But I’ll fight for politics that are pushed to accountability by the grassroots. I vote, I have organized people to vote, and even admonish those who don’t participate in the electoral process, but I know a ballot will never be enough. I learned that from Hip-Hop. As I dug my feet into grassroots work in New Haven, Atlanta, Michigan, and New York Hip-Hop provided a soundtrack. A soundtrack that pressed me to think critically and act critically. But for some reason, right now, I feel like I’m missing that soundtrack. To be honest I don’t think I noticed it was playing for years, until it went silent.

For months, I’ve been waiting for a song that expresses an unease, disappointment, or at least concern that the election of a single political official is not enough. An artist that challenges us to think outside of a two party system. A joint that pushes us to see peace as not just as an idealized alternative, but a livable reality. A crew that knows we have to make politics work for the people. In the past, I was able to find that in the voices of Hip-Hop. My old Hip-Hop provided the perfect soundtrack to my struggle for social justice. I could pop in a tape or CD and know someone else felt my frustration with the state of the world, that someone shared my concern for change, that someone wasn’t afraid to question the status quo. These type of songs, questions, and challenges probably made Chuck D nearly 20 years ago call rap “CNN for Black people.”

Hmmm, maybe that’s just it. Maybe he was right. Maybe he predicted it. Maybe Rap/Hip-Hop has become CNN for Black people. No really feel me, the parallels are scary. It features the same stories, same shallow analysis, same three minute clips, and runs on a loop. Maybe I don’t need Rap to be Black CNN anymore.

Have I given up on Hip-Hop? Have I outgrown Hip-Hop? Am I living in the past? I think the answer to all of those is no, I’m still waiting. I still want more from Hip-Hop, I still demand more from Hip-Hop, I still believe in my Hip-Hop. Right now, the soundtrack to my struggle is silent. But I’ll wait patiently, because as Greg Tate once said, “the only known alternative to hiphop is dead silence.” And I’m not ready to do the work without my beloved soundtrack.

I’m outside of NYC right now, but been running around and getting work done. In the meantime check out this brief interview on DailyKos. The interview was done virtually with David Boyle who has developed a the site called Obamaism.org. Check it out and leave a comment.

Tonight, Monday July 21st, I’ll be featured as a panelist on Lynn Doyle’s It’s your call. We’ll be continuing the conversation about Jesse Jackson, Black political leadership, and the controversies surrounding both. The show airs regionally on Comcast’s Cn8 or can be streamed live from here if you’re outside one of the designated regions. We’ll be taping live and it has a call-in format, so drop us a line.

No, you won’t see this on BET, you won’t see this on CNN, you won’t see this… pretty much anywhere but you’re computer. But this is why I still love Hip-Hop. This is why I still have hope, this is why I know that Detroit is in good hands. Check this video beneath of Invincible, Finale, and a host of Detroit activists dropping science on the D.

True I’m no longer BlackatMichigan but lord knows the Mitten always has a place in my heart. And make sure to cop Invincible’s full length album, she’s a beast!!!!!!! And because I know most of ya’ll won’t click the link, you better recognize she’s even co-signed by Jean Grae. Don’t take my word for it, take hers,

Invincible is a problem, always has been. Wonderfully humble, a humanitarian, an amazing and caring person just in general. All that and she’ll rip your mic to shreds and then set it on fire. I don’t even think she fully understands how dope she is. She’s a true lyricist. She’s been here for a long time going extra hard at this, no new jack here at all. She has an amazing fighter’s spirit… Cause let’s all be real about how the world perceives her based on appearance alone is a ridiculously large cross to bear. That woman is a beast and I have no idea how she manages to keep getting better with her art while saving the entire world. People complain about not having any role models or rappers not taking responsibility for their communities…well then respect this woman right here and give her her credit for her fight and everything she’s accomplished thus far.

This week I had a chance to do an interview with Newsweek.com regarding the significance of Barack Obama’s campaign and Harlem. The short video entitled, “Martin, Malcolm, Barack?” features me and multiple Harlem artists. Click here to check it out.

Like all journalism, whether print or multimedia, I always find myself wondering how things become whittled down. We really discussed a great deal in the interview which was about a half an hour. We discussed current day Harlem, its history, Black politics, Black leadership, really the whole gamut. But even with the editing, I think the piece was successful. Check it out.

Update: For some reason this video seems to be very difficult to maintain a link to. I’ve changed the url a couple of times and as of 1m on June 26th this link is active. I hope the video doesn’t disappear from cyberspace! And shout out to UptownFlavor.com where I pulled the link from!

So I was traveling this past week and didn’t get a chance to hit you with anything new. But now I’m back in the States and I wanted to quickly to tell you to check out the Addicted to Race podcast that I guest co-hosted with Carmen Van Kerchove. In continuing with the theme of world travel, the podcast features a variety of subjects from media coverage of Mynamar, the MLK monument in DC, to Hip-Hop and accountability. As always, I had a great time cutting it up with Carmen, one of the sharpest cats out there on Race and Pop culture!

And on a side, but related note to my traveling, I’ll be taking some time to reorganize my stuff over the next while, so posts may be slow.

Jewel Woods offers a really good commentary on the difficulty of a national gender dialogue.

Many commentators within the black community argued that it was “inevitable” that Senator Obama would have to give a speech on “race”. Not only in light of the comments by Rev. Wright, but also because of pressure within the black community by opinion-framers like Tavis Smiley to have him address issues like Katrina, unemployment, education, incarceration, and other issues that have disproportionately impacted Black America in the past, and continue to impact Black America in the present.

However, was it ever “inevitable” that Senator Clinton would have to give a speech on gender? And is it inevitable now that Senator Clinton will respond to the comments of her surrogates or the demands within the women’s/feminist movement that insist she talk about issues of gender the way that constituents within the black community have consistently called for Senator Obama to address issues of race?

Woods, who recently authored Don’t Blame Rio, is the founder and Executive Director of the Renaissance Male Project is an emergent voice on masculinty, gender, and race. Catch his star as it rises.