HOW DID WE BECOME BLACK? AND STAY
BLACK?
This
article was compiled and edited by David Ofosu – Appiah LLB and Ms
Chermiah Hart FdA BA (Hons), March 2014, for the Institute of
Black Academics
concerning Black Under achievement.
PUBLISHED 09 MARCH
2014 05:26
They
say black is a colour, pigment, complexion as well as a race of peoples,
sub-divided into tribes, tongues, nations and ethnicity. The colour
‘black’ spans the Globe, from Africa, Caribbean, Asia, Europe and American continents and
regions.
The
word ‘black’ has got a different meaning in whatever, wherever,
whichever culture, society and community on earth with religions and
organised faiths, it is believed God created the universe and the world
within a scope of colours and pigmentation to inhabit
regions.
Colour
as such defined a location of peoples and their habitation, the word
‘black’ in different cultures is of local description, the Ashanti’s of
Ghana are termed in Twi Language is ‘Tum Tum’ and ‘Abibiman’ is termed
for Africa ‘The Black Continent’.
The
Arabs used the word ‘Aswad’ for ‘Black Colour’ or ‘Al-aswadi’ for ‘Black
People’ as such; black is a colour, pigment, complexion, or a people
defined by the boundary of a ‘Colour Race’.
However, black as a ‘colour’ or ‘complexion’ does not define
people, individuals or tongues because there is differences or divergent
heritage, culture, customs, traditions, or location details as there is
migration of people, tribes, tongues, inter - racial, or religious,
marriages to re- create different races, ethnicities and
nationalities.
Makeda, The Queen of Sheba of Ethiopia had a son
Menelik with Shlomo (Or King Solomon) of Israel, thus creating a new
race of African and Jewish mix, known as Fallasha, popularly known as
‘The Black Jews’, therefore we have a Chigro of African - oriental mix,
Levantine (African and Lebanese - Syrian - Arabian mix) Moore (African
and Arab), Mardi - Gras (African and Native American), Cooli or Buck
(With ancestry of African, Indian, Chinese in the Caribbean
regions.
There was also racial mixing of the European/Caucasian
with the ‘Black’, known as Mulatto’s, Negropeans. For black people in
India are known as
Dravidian’s (The descendents of Dravid - the first black Indian), and in
Sri - Lanka, as in the Tamil Tribe.
Therefore, ‘Black’ as a
colour became a ‘Race’, Tribe, Tongue, ethnicity and a classification of
a people, until re - classification through immigration and nationality,
derogatory remarks, comments and census populations, demographics and
statistics in a globalised and colonised world, of people being grouped
into economic and social classes, emanating in ‘social class - as an
economic ‘system’, based on language, nationality, creed and faith.
The
word ‘Black’ cuts across faith and spirituality, gender orientation, but
applies at census, job filling applications, elections, crime and
statistics, disease and poverty.
The colour ‘Black’ as a pigment
of a people or ‘Race’ (Alleged Father of the ‘Theory of Evolution’), the
colour ‘black’ has been divinely endowed, hormonal implants, cells, of
biological and chemical known as ‘melanin’ to withstand the destructive
force of the sun, elements of the sun, related sickness and to survive
in tropics as against in temperate climates before
adaptation.
For
civilisations of Egypt, Ethiopia were ‘black’ as documented in Ancient
Scrolls, transcripts, manuscripts, discovered from the Bible, dead sea
scrolls, Egyptian book of the Dead and the Roman Article - Maximus
Gazette in AD380 - Rome.
As
such the ‘Black’ in Nubian Kemit discovered the use of medicine,
theology of Monotheism, of the existence of ‘One God’ by Akheton,
Imhotep, Nubilis, of perfume making, pyramid building, irrigation by
Shaduf, lettering of heliographics and nation building administration (A
foundation of governance for Persian’s and Medes to come and
learn).
For in every dilution, adulteration, there is the original pure
and un - diluted as such black people have managed despite slavery,
colonialism, imperialism and the genocide to hold on as a unit defined,
defeating obnoxious, racial mix, rise and fall syndromes of
civilisations, genealogy and lineage to be represented as not only a
colour of a pigmentation, but of nations, tribes, tongues, not extinct,
wandering or lost, but ever moving and ever achieving for over 19
millennia.
In this ‘window’ of ‘Post - Colonialism’, we can see
that ‘Black’ is now restricted to almost an ‘Urban movement’ giving
precedence to movements such as ‘Hip Hop,
B-boys, Rap, RnB, Urban
Culture, Jive, Soul, Soul food, The Blues, High Life, Reggae, Calypso,
Soca, Samba, gospel, negro - spirituals, Spanish Mambo and most recently
created - Afro-beats. However, when you listen and process most of the
‘content’ of these items, it is mostly about the plight of alleged
‘Black People’s ‘mental and spiritual enslavement’ by the definers of
the ‘urban classification’ - ‘black’.
Unequivocally, this form
of ‘mental and spiritual enslavement’ manifests itself in the ultimate
personification of ‘miss - communication’ as ‘the Nigger’, Jim Crow,
Kaffar, Willie Lynch, Golly-wogs, darkies and the economic definition on
the justified grounds for discrimination as implemented by the state -
the status of being ‘Coloured’.
As mentioned earlier, ‘Economic’
classification of the term and invention of - ‘Black’ determined by
Economists, Imperialists and Colonialists are primarily for the exchange
of ‘Currency and market bonds’. Remove the economic glue - ‘’Currency’,
‘Black people’ return back to their endowed state of divine beings and
keepers of the divine order of balance.
Therefore, consistent
displacement of the ‘African unit’, denial of the black family and re -
classification of the term ‘Black’ is intrinsically tied to the state
of
Global ‘Trade & Investment’ in developed countries and the
price of ‘Stocks, Shares & Bonds’; index markets - to facilitate
Trade, Commerce and Industry.
Like a forged ‘Triangle’, all
three items feed each other, and is thus a hyper - simulation
counterfeit use of divine growth in ‘inversion’, promoting, not divinity
and divine instruction, but a single Man’s conception vis - a - vis -
Capitalism to ‘Order’ the worlds resources, peoples, animals, crops,
precious metals, minerals and all thereof to be organised, released and
managed, not by divine Kingship, but by the cell division of a single
spreadsheet.
Capitalism, as an idea and orientation is
therefore, a microcosm of the myriad of possibilities of reality, scoped
in a very very thin sheet of plastic. Owing to the innovation of
‘currency’ through ‘Chip-and-pin’ devices, digital indexes, the credit
card, the debit card payment, PayPal, VISA, MasterCard, The Direct
Debit, BACs Payment, The Standing Order, American express, Amex,
“plastic money”, electronic payments, computerised payments,
computerised transactions, digital ePayment identity, trade - ups of
electronic eCommerce, payment and payroll, ironically, we now face an
economic melt - down.
In amongst this ‘melt - down’, the term ‘Black’
is changing again. This time, not defined by economists who rule the
world Trade & Investment platforms, but rather by the people who
were being ‘classified’, in terms of what ‘Black’ means to them. This
emanates ‘Black Monday’, Pan African Movement, Associations formed by
Marcus Garvey, Negro betterment movements, Pan African Organisations,
conscious music, conscious clothing outlets, African fabric adoption,
African Liberation day, Community Interest Companies, Black Literature
and Black History Month (February and October).
‘Black’, as
defined by Economists, stayed ‘Black’ due to the ‘centre’ still in
transition from that of the ancestral ‘epi - centre’ - Kemit and the
Horn of the African Nile Civilisations; where the example of the best
use of melanin has shown itself to be derived from - i.e. across the 150
Tribes of West of Africa including Ashanti, Timbuktu, Yoruba Land, Zulu
Land, Luzis’, Congo, Uganda, Mali, Mandinka Warriors, Griots’, Maroon’s
and Benin Kingdom. The ‘Centre’ now is ‘Shifting’ away from the
‘economists’ definition of the term’ black’ and in transition back to
the ancestral viewpoint and the African ‘Centre’ of
distinctiveness.
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