October 29, 2025 • 53 mins
Rabbii and Trey shares highlights from his Dallas trip before the Rabbi leads an in-depth discussion on Alvin Morrow’s Breaking the Curse of Willie Lynch. The conversation explores the lasting psychological impact of slavery, division within the Black community, and the importance of unity, disconditioning, and reclaiming cultural identity. The Rabbi reflects on history, health, family roles, and spirituality while recommending key books for deeper study. The episode closes with a call for resilience, reform, and rebuilding the Black nation through collective strength and wisdom.
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Episode Transcript
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Speaker 1 (00:03):
This is WOVU Studios. Good afternoon people. This is black
Thought to spark Everything Must Change, brought to you on
w o v U ninety five point ninety FM. This
is your host, a Rabbi, along with Trey on the board.
How are you? Trey?
Speaker 2 (00:22):
Doing pretty good? Actually, a couple of weekends ago, I
was on vacation a place that you like to go
to a lot of Dallas, Texas.
Speaker 1 (00:30):
Oh yes, all right, all right, yah yeah.
Speaker 2 (00:33):
A couple of met up with some friends from college
and some friends, some of our friends and mutual mutual
friends and fancy football league. We did our draft like
we do every year.
Speaker 1 (00:44):
Okay, how accurate were you?
Speaker 2 (00:47):
I'm sorry?
Speaker 1 (00:48):
How close were you to the actual thing? So we were.
Speaker 2 (00:53):
Drove between Fort Worth the other side of the city.
Speaker 1 (00:56):
Okay, all right, okay.
Speaker 2 (00:58):
I stayed at a place called Private Village. It's up
in Aubrey. I mean, everything's a drive but been there.
The commissioner and his wife and kids live live up there.
So we stayed at their place for a couple of days,
but went down went down to We didn't actually go
to downtown Dallas itself, but we visited the colony. We
(01:20):
did some virtual reality games. Some there's one in particular
sports venue. We spent a couple of hours out called
crush It, where it you throw footballs, baseballs, do these
different types of games, and you don't just throw it
at the screen. It actually takes into account the speed,
(01:41):
the angle, and then it projects it on the screen
to to help you hit your targets.
Speaker 1 (01:49):
Okay, how accurate you are? Exactly? Okay, accuracy absolutely.
Speaker 2 (01:53):
And then later in the night or yeah, later that day,
drove an hour north to Oklahoma for to spend some
time at the casino.
Speaker 1 (02:00):
Okay, all right, three.
Speaker 2 (02:02):
Day, three three and a half day there. So that
was a pretty good true.
Speaker 1 (02:04):
Well, Pawnee, Oklahoma, Jean Artree, Oklahoma, somewhere in there.
Speaker 2 (02:09):
Thackerville, Thackerville, yeah, right across the border border, yes, right
across the Red River. No casinos in Texas, so that's up.
Yeah right, yeah, so it's a good weekend.
Speaker 1 (02:19):
Okay, Oklahoma. I'm a familiar. I was stationed there when
I was in the Air Force. Yes, Pawnee, Shawnee with
Noca with Tonka, yes, a broken bowl, Wounded Knee, the
Indians Reservation there. Oh man, that's had you were that close.
Maybe you should have gone there to take that is
(02:40):
there's a heartbreaking site. Okay, that is heartbreaking.
Speaker 2 (02:44):
I've driven through Oklahoma three times. I've never actually spent
time there, just going to new school and not counting
the trip to casinos because it was within a mile
of the border, but just driving through. It's a beautiful state.
Speaker 1 (02:56):
Yes. I was stationed at Oklahoma at Tinker Force Base. Okay,
Oklahoma City, well Midwest City, between Midwest City and Dale City, Oklahoma,
which is a suburb of of of Oklahoma City. Oh yeah,
And Dallas brings back farm farm memories and running over
to Fort Worth and up to Denton. Yes, oh yes, yeah, okay, yeah, I.
Speaker 2 (03:19):
Mean everything's driving, you're so they're so used to it there,
and I did know, but deals just drive an hour
to work an hour back.
Speaker 1 (03:27):
But and the Colony is a little little community in
between Dallas and Fort Worth where the airport is.
Speaker 2 (03:34):
Y that's also where the National Video Gave museum.
Speaker 1 (03:37):
Yeah, yeah, you know, it's ironic. The people in Dallas
complained about love Feel, which was the airport that was
east of Dallas, and they complained about the noise from
the jets. Okay, and so it was decided that they
(03:57):
would build a new airport. At the time when it
was built, it was the world's largest airport, and it
has the capacity to be expanded. I think they didn't.
They did not build all the h the ports that
they could have built, Okay, but they have the room
(04:19):
to do it, and it would be the world's largest airport.
And so they in between Dallas. It's the Dallas Fort
Worth Airport DFW, and they built it out so it'd
be out in the boomdocks and and no noise. So
what happens is people developers come and build a half
(04:39):
million dollar houses called the colony next to the airport.
So people who wanted to get to the airport real quick.
And now guess what the colony is complaining about the
noise of the jets.
Speaker 2 (04:52):
When you moved that close to it. I mean, I
get it because it's convenient. I mean, I guess airport
and closed. It is still a twenty twenty five minute
drive because the couple used to live there.
Speaker 1 (05:02):
Actually Okay, yeah, okay, continue, yeah, but that's that's you know,
that's that's the ironic part about it. Why move next
to the airport for convenience if you're not willing to
pay the price of putting up with the noise exactly.
Speaker 2 (05:17):
Yes, yeah, not the downside to everything. But you know,
if you're a frequent flyer, it's probably worth it. Hopefully
you don't have Hopefully you understand that when you move there.
Speaker 1 (05:29):
Well, I'm glad you enjoyed yourself. Dallas is a wonderful
place to visit. You know, much different than the rest
of the state. I feel as much more sophisticated than
Houston and Austin, although Austin is the capital, very very
sophisticated city as much as a Texas city in Texas
(05:50):
can be, right, But I love it that when I
lived there. Okay, okay, that's good. One of the mistakes
I've made here on this show is I started out
reading excerpts from, or discussing excerpts from Breaking The Curse
of Woollie Lynch, and we did not really. And I
(06:15):
remember when I was teaching in seminary, whenever I would
have our students to read a textbook, I would always
make sure that they read the introduction. Okay. In fact,
one class I had I gave them a final exam,
(06:38):
and nobody passed the final exam, all right, because all
the questions was taken from the introduction, and I sat
there and watched them struggle trying to answer the questions
and kind of looking at each other. Well, nobody could
find the answers, but no one had paid any attention
to the introduction. And so I want to go back
(07:02):
for our listeners benefit and go back and look at
the introduction of Breaking the Curse of William Lynch. He says,
the book is written an attempt to direct dissect of
the psychology behind the motive common to most black of
(07:27):
North American slave masters. And first we again, we want
to go back and look at slave makers. We were
first exposed to slave makers, and this was people who
acquired us by whatever means. Okay. There is evidence that
(07:54):
the Moors, for the sake of Islam, attack the north
and North Central African villages that were more or less
either Christian or or not okay, and then sold us
to the Portuguese, English, French, German slave traders. And so
(08:17):
they acquired us by whatever means. They did not necessarily
capture us, but we were ripped from our our environments,
from our culture, from our language, from our kinship care,
from our quote unquote religion from our traditions and rituals
(08:44):
and then forcibly, forcibly made to be slaves. We were
a people, okay, a a very progressive people. Most of
the images that that that I have seen, especially a
(09:10):
book Let's not Less we forget, shows us in loin
clause uh and uh and not necessarily so we we were.
We were people who wore up modern for that time clothing.
We had civilizations, we had cities, we had we had
(09:34):
we had traditions, we had rules and regulations. I think
it's Chancellor Williams of the Destruction of Black civilization talks
about the Bill of Rights and the constitution that's more
than five thousand years old that most of the Africa
(09:58):
fifty four African countries adhere to, they adopted, they it
was spread among all the countries and was adhered to.
And so we we we we we had we had
system system, systemic or systematic theology, regardless of what what
(10:20):
religion it was if if, if you will, okay, and
so many of us came here. We were not introduced
to Christianity. We were not introduced, introduced to religion or
introduced to a religious way of life, you know, including
moralities and justice. We came with those principles instilled in
(10:48):
us UH, and so the slave makers UH forced us
forth for forcefly forced us. I remember visiting Richmond, Virginia,
you uh, some some few years ago, and a classmate
of buy pastor Gregory Fisher, took us on a tour
(11:11):
of the city and one of the first places he
took us to was downtown where I used to see
it here in Cleveland, but I didn't realize what they were.
When you were downtown in downtown Cleveland, you had sidewalks
that had grates and under the greats they had windows.
(11:32):
And I said, well, you know, I wondered what that
was for. And that was in many instances in Richmond,
Virginia had them, okay, And greg was sharing with me
that you had your slaves and who worked in the house,
and then at night, all right, they were put out
(11:55):
the windows, all right in these little under kind of
you had the greates overhead in these cages rained sleep snow,
it didn't matter, this is where they had to stay.
And then he took us to the train station, and
there used to be a two railroads here. New York
(12:19):
Central came through the terminal Tower downtown Okay, and then
the Pennsylvania Railroad at fifty fifth in Euclid. That was
where the terminal was, and you came in on the
second floor. The trains came in on the second floor,
and the waiting rooms and everything were down downstairs. And
(12:41):
that's how it was in Richmond. The trains came in
on the second floor, and underneath the ground floor was
to chade cages where they held the slaves. And then
around the corner from the train station was the farmers
Market and open air open air mark, and the slaves
would be brought out of the cages, or the people
(13:06):
who had made slaves were brought out of the cages.
And and uh at the top of each column that
over that held up the roof was a kind of
Allian's head with a ring in his nose. And that's
where the people who were brought from Africa were chained,
where the Europeans or the American people whoever, who were
(13:29):
interested in purchasing them could come and examine them just
as animals. They were taking looking their mouths, you know,
examined the teeth, they look in their private parts, you know,
to see if they were diseased. Or healthy. It was.
It was. It was a very traumatic experience for me. Okay,
(13:53):
And so we we we understand how much of what
took place. Uh, it still is still carried in our genes.
That that that poison, if you will, that toxicity. But anyway,
(14:16):
we we understand how that that took place. And um,
we we want to as we move forward, we want
to expose us to the importance of the subject as
(14:36):
it is timely and necessary for the advancement of the
psychic of the black of Black America. We need to
understand the curse as it describes in the Making of
a Slave by Woolly Lynch, and it describes to the
reader the timely effects of past historical slave conditioning. And
(15:01):
that's the conditioning, orientation, domestication, types of control that we
that was forced upon us and how And I think
that one of the things that gives me a sense
(15:25):
of pride is that I don't care what has been
thrown at us for four hundred and sixty years. We
survived it. Now I think next year, next year, this
country will be two hundred and fifty years old, correct, Okay,
So two hundred and ten years before this became a country,
(15:51):
we as a people were here all right and enduring
some of the most cruel and inhumane treatment. When you
have that element, I feel that's trying to take us
back to those times, all right. We also want to
understand the tactics, the actual tactics of mind control that
(16:16):
tie in with the overall of genocide of a nation
through a form of conditioning intended to have the effects
on the Black families for centuries and in many very
often social engineers, psychologists, community activists don't understand the impact
(16:50):
of the conditioning that has been forced upon us. And
even after being freed, uh Tree, even having been freed,
we had to UH understand the the choices that we had.
(17:15):
John Wright Senior, UH talks about the Kinlock Village k
I in l O c h in Missouri. It was
the first black city uh in in in uh Missouri
and and we have to understand the divisions that were
(17:43):
important to us. But the division, the division wasn't that
important as it was the mindset to make choices that
were germane to the sabat survival of the collective. And
(18:09):
as I feel, is one of the problems we're having today. UH.
In the early pro slavery, we were recognized, even according
to the eurogentle gentile standards, as being a separate, independent people,
and we had to continue with UH. Choose to choose
(18:36):
to wrangle over the old white and posed social standards
of values such as size, age, shade, education, wealth and wealth,
contrary UH to the post slavery era when the choice
(18:59):
was life death. Presently we live in an era of
social desegregation where the implementation of alternative, alternative social and
economic view was provided through legislation, but even in legislation.
In legislation, I feel that we are bouncing back and
(19:23):
forth between legal law, natural law and divine law. Divine
law and natural law law on one side versus legal law,
and the legal law is man's attempt to develop a
vehicle by which to circumvent natural law and legal law,
(19:48):
I mean a natural law and divine law, and to
some degree is blowing up in his face.
Speaker 2 (19:59):
Right looked up Kenlock, Missouri. Yes, okay, it's just a
quick search. It seems to have the opposite problem of
DFW the colony where it says nineteen eighty property for
a noise abatement program, Yes, drove out a lot of
the population.
Speaker 1 (20:13):
So it was about forty five hundred and now it
was about two fifty to three hundred people. Yeah right, yes,
the tie and the intro yes, yeah, okay.
Speaker 2 (20:22):
And.
Speaker 1 (20:24):
That's and did they really need it? Okay? And for
the noise abatement? All right? Why did the airport, Well,
Kenlock was instrumental because it was an airport okay in itself, okay,
that serviced black people. But they were responsible for developing
(20:45):
the Saint Louis International Airport. And now that airport is
the cause of their demise, so to speak. And that's
the kind of the kind of economic progress I'm looking at.
Had much of what's going on in Ward four. Ward
(21:06):
four is owned by China, okay. And but yet they're
they're supposed to be an enemy. And how can we
take and allow that kind of that kind of development
by a foreign enemy in our midst and now they're
(21:30):
in position to almost cause damage from the inside out
rather than the outside in, if that makes sense. It's
but Kinlock is an example, again, tray of how we
(21:54):
can come together and make things work, even within surmountable
odds and conditions that most people will not be able
to And that's what I'm afraid of today with Project
twenty twenty five, what the Tangerine Tyrant is doing in
(22:15):
DC and across the country. They know what we're capable of,
and perhaps they're doing things so that when we do
take and come together, they will be able to withstand
whatever we come up with. But I'm not certain whether
(22:40):
they will be, but I do know that it's part
of their game plan. If that makes sense. Okay. We
have been shown, we have demonstrated overwhelming kinds of economic
(23:08):
growth and progress and black inner racial integration with black progress,
before we became addicted to the falsely fabricated alternative which
is called civil rights. This is a social code word
(23:30):
that has historically proved to undermine any type of real,
substantial Black self improvement, and it has allowed even those
with in moral philosophies or in moral lifestyles to attach
(23:52):
itself to the civil rights movement and tainted if you will, Okay,
if that makes sense, The true self improvement has always
blossomed from a people's ability to come together first with
(24:14):
their own race and family, producing a culture an exeplary
way of civilization, and then share those ideals with the
rest of humanity. I keep calling for us that we
have to take and put aside our differences, all right
(24:35):
and come together, all right. I'm exposed to it almost
on a monthly basis where I sit on the board
where some young people are coming on the board, and
we're the old school people. And they know all they
have the trends, they know all the modern words, yes
(24:57):
they do, but they don't know the game, and they
don't know the game within the game where we have
a better grasp of the game, all right, And if
you would take and let us share with you, all right,
the game, and you take the game now that we
can share with you, all right, and add it to
(25:18):
your current trends, if you will, how much farther along
would we be? If that makes sense? I think that
pushing us no, no, no nation of people has ever
really prospered when they pushed their elders aside. And whatnot? Listen,
(25:43):
all right, uh to what has been tried and true
during the segregation era, when black churches were collectively organized
for the purpose of developing a school system using Bible
as a liberating tool and as a device for creating
(26:05):
our own moral educational standards. This was a very effective
method because by using what we were given from the
slave master for our own purpose. Black people at that
time were able to create an alternative that was more
constructive in the arena of developing a system of education
(26:30):
that catered specifically to our needs. Since the school systems
and the black churches at that time were connected, we
were automatically in ownership in the entire school districts. If
you notice joining black owned schools immediately after the inflemmation
(26:52):
of the government desegregation policies of the collective and what happened,
how did they do it? We thought, oh, we're gonna
we're gonna bust them to the white schools. That was
alien to our culture, if you will, all right, going
to John Marshall, the Roodse or West High or West Tech,
(27:14):
all right, was foreign to someone who was coming out
of Conard Addison. Uh. Uh you know, uh Empire Patrick Henry, uh,
et cetera. Uh. And then we look at the demise
kind of of of the uh the East Side high schools.
(27:36):
Uh you had East Tech hmm, okay, but you had
South High, you had East High done away with okay.
Uh said that they're not enough students, but yet you
have a decline on the west side, but none of
those schools are being closed and shut down. Well, you know, Trey,
(27:59):
let's let's take a little break round. I know we're
in a podcast. You have been listening to Black Thought.
Everything must Change on w OVU ninety five point NINEFL
we will be right back. All right, people, you're back
here with Black Thought Everything must change. With the Rabbi
and Trey on the board, we're taking a look at
a closer look at Alvin Morrill's book, Breaking the Curse
(28:28):
of Woollly Lynch, and we try to get us to
understand the fabricated fractions beneath the surface of our consciousness
that have been the basis of a damaged family unit
(28:50):
in the black community. The intentions of Woollly Lynch is
to help us break the repetitive psychle enforced by the
psychological divisions are instigated by the words plans, conditioning, and
(29:11):
abuse brought about by the use of methods devised by
Willie Lynch and his council. We talked about the slave maker, okay,
but then we have to move to the modern era
the slave master which we live under now, and the
slave master is the person who not takes enforces his
(29:36):
will on people violently, but he takes and studies the traditions,
the psyche, the rich rituals of the psychology of a people,
and then begin to As he understands what makes them tick,
he begins to use it against them, therefore instituting division
(29:58):
by color, by size, by hair, texture, by position, by age,
by gender, by quote unquote beauty, beauty or ugly. Okay,
(30:19):
all these things are used. All right. You come over
here because you're better looking than the others. You come
over here because you're better educated than the others. You
come over here because you're not as old as the others,
and you can be trained. You come over here because
(30:40):
you're not as dark as the others. In the darker
they are, the harder they are to train or to condition.
All right, and we got caught up. You come over
here because we want you in the house, and we
(31:00):
want him because he's dark in the field. And you're
better than the person in the field. And you're better
because we're gonna let you eat what we eat are leftovers,
all right over and against the mush or the crap
that we're gonna feed them out in the field, which
(31:22):
turned out to be more nutritious, all right than what
was being served in the house. That makes sense. And
so I go back sixty years or so, or even yeah,
sixty years, I'm in by mid twenties, all right, Our
diet back then was more nutritious than it is today. Now.
(31:48):
What happened, though, is how they got us to move
away from our diet is that our men were retiring,
like at sixty five years old, in their lifespan after
retirement was only two three years. And that was because
they were eating heavy diets that needed to be burned
(32:09):
up because they were doing they were burning it up
because they were doing physical labor. But once they retired,
they were eating the same meals that they weren't burning
it up, and that was building up and in their
systems and causing them to have strokes and heart attacks.
So then those diets became toxic. According to them. You know,
(32:35):
if you if you, you know, you folks can't eat
this no more, okay, Well you can eat it if
you if you you can eat it sparingly, which I
still do, okay, and or you can be active and
burn it up like you did when you were doing
physical labor. And so that that okay, but now our
(32:59):
diet it per capita, we're having more people dying now
because of poor capita than we did back then of
people dying after retirement. I hope I'm making sense. So
you're having more young people having heart attacks and strokes
in the twenty thirties and forties and fifties more so
than you had back then, if that makes sense.
Speaker 2 (33:22):
Okay, yeah, more sedentary more.
Speaker 1 (33:24):
Yeah, yeah, and especially now with the games and the iPhone,
the smartphones and all this stuff that is available where
you sit and play games all day.
Speaker 2 (33:37):
When I drive around, I don't see as many people
playing outside, right like I see occasionally. Are you on Facebook?
Speaker 1 (33:44):
Yes?
Speaker 2 (33:44):
So occasionally the reels will pop up where you can
see all types of things, but I'll see a bunch
of nostalgic reels. It'll literally be titled nostalgia from the
early two thousands of nineteen nineties, and it's just nothing
but kids on their bikes, like, because that's how you
got That's how you knew if somebody wasn't town, you
just ride your bike. Zeve, Hey, are you there, like
(34:05):
shooting the ball around, playing the with the the water
holes all that.
Speaker 1 (34:11):
Yeah, you know, Hopscotch even yeah, okay. And when I
was a kid, punishment was if you you can't you
can't go outside. Now punishment is if you don't do right,
I'm gonna make you go outside, okay. And so that's
that that those are some of the difference. Uh. The
central motive in breaking the curse of a Woode Lynch
(34:34):
is targeted mostly towards the repositioning of the roles of
black men and women in their relationship based on nature
more than on tradition.
Speaker 2 (34:49):
Speaking of a throwback, okay, well what is that tone
the blues?
Speaker 1 (34:55):
Okay? I figured Okay, and um it's it's it's Uh.
It does it does a damage?
Speaker 2 (35:13):
Uh?
Speaker 1 (35:14):
Um, it does a chemical damage on a biographical level,
thus exploring the traumatic trauma imposed upon the black slaves
from a genetic and hormonal perspectives to show the lingering
(35:36):
effects of the long term uh intentions of the William
Lynch curse. Hm. There is there is a there is
a sample that I like. There is a natural affinity
between African American males and the police department, whether the
(36:00):
policeman is black or white. And that's because out of
a slave chasing or slavey capturing grew the police department,
so genetically and hormonally. All right, this trauma is passed
on much of what we endure today. All right. It's
(36:27):
cause because there is a trauma that's passed on and
even some rituals or traditions uh that we don't understand
to some degree or passed on. Uh. Maybe a person
(36:48):
who was enslaved a female got pregnant and had a
male child, and the overseer of the slave master would
come around and as a child develop up, he said, oh,
that's a that's a mighty fine boy you got there,
you know. And and rather than to have the boy
(37:08):
maybe taken away from her or a signed to something
that she didn't feel, you, no, semester, he that's not
no that boy there, he ain't no good. You don't
you don't want him. We still have that tendency today,
all right, to try to protect our children in a
negative kind of way, all right, Uh, in any any
(37:32):
many many instances. And so you have the the mom
who never allows the son to grow up. That's my
he's forty years old. That's my baby. Uh, that's my
little pooky, all right. And so that's my boy. He's
(38:00):
fifty years old, that's still my boy. And so we
never give validity to that son growing up and becoming
a man. That's my male child. But he's a man now, okay,
those kinds of things, And so what does Pooky try
(38:23):
to do. Pooky tries to live down to being her
little boy. Pooky tries to live down to being her
her baby, all right, and he never takes on the
full responsibility of being the man that he has cut
out to be because he's trying to satisfy the need
of Mama to protect him, if that makes sense. And
(38:46):
so it is some of these kinds of things that
is pervasive in our community. And so therefore Mom never
teaches him to be responsible. So he becomes skillfully irresponsible, okay,
(39:09):
and then sometimes he will become willfully irresponsible because now
he gets out here, all right, and if he if
he becomes responsible, it means that he has to give
up being the victim, all right, And so he becomes
willfully irresponsible. If we as a race intend on successfully
(39:41):
recovering from the detrimental blows that North America slavery system
has imposed upon us, on our minds, on an attire
segment of the human race we have, we will have
to do some things to throw off, all right, this conditioning,
(40:07):
this domestication. And I don't know if my listening audience
is picking up on this word domestication. Domestication is is
when you take and break a wild animal and make
(40:32):
him fit to live with human beings. All right, we
have been considered as less than human, and there was
a move made to domesticate us so that we would
be able to live with quote unquote the human beings.
(40:54):
They being the human beings and we are being the animals.
But yet we learning, have learned our learning and are
beginning to change the narrative, not fast enough for my liking,
that we are full human beings. There's only one race
(41:15):
on the face of the earth, and that's the human race.
And that because of the color of your skin does
not make you superior to someone else. Though doctor Barisia
day Uh in Nigeria, now okay, it says differently, uh.
(41:37):
And I've been looking at some reading some other stuff,
uh and listening to some things on some of the
reels on TikTok where it's being discovered that the African,
(41:57):
the people of African origin, has a developed pineal gland.
And this is why we can we secrete medalin that
we are. We have stronger spirituality, we're stronger physically, and
we're stronger intellectually, and we don't have to depend on
(42:19):
the reptilian hemisphere of our minds our brains to respond
to our environments. We can respond from the mammal hemisphere,
all right, because we can be warm, all right and nurturing.
Rather because of the pineal gland is fully developed, and
(42:41):
in others the pineal gland is underdeveloped or even calcified.
This is why they cannot secrete the medalin. This is
why they do not have the deep, rich spiritual values
that we have, all right. And if you read J.
(43:03):
Rodgers uh from Superman to Man, fantastic book that demonstrates historically, traditionally, historically,
traditionally and culturally how much moral we are than some
of the other ethnicities that try to label us as
(43:23):
not being that moral. J. A. Rodgers from Superman to Man,
very prolific writer, and much of the research that many
modern day writers are are drawing from Ivan van Certema.
They came before Columbus. Some of Uma Johnson, even Ken
(43:46):
Day's work comes from J. A. Rodgers and oh God
Juwanja Jakufu name knock Bar, they all uh have drawn
drawn some some uh information from J. A. Rodgers Uh
(44:11):
Supermando Man. Uh It's It's who It's It's a great book.
It's one of my early readings, and it was one
of the books. A couple of books I read every
year from own Edification Uh, Jonathan Levison Seagull from Superman
the Man also uh uh name knock Bars, Visions for
(44:34):
Black Men, and then his new one, New Visions for
Black Men, and then his book Not Thyself. Uh. These
are some books I read other than the Bible on
a yearly basis. For for us, when when when when
(45:01):
we develop a process that can break the psychological holes
that they have had on us and begin to develop
a scholastic and spiritual reform process of reform. Uh, then
(45:22):
this process can be activated, and then we can truly
liberate black nations, the black nation's state of mind in
the United States. And so we have to liberate the
state of mind. Many times we try to do it
by by geographically relocating. But it's a state of mind
(45:44):
that we have to take and be be concerned about
rather than uh uh, local geographical okay. Location. The writer
goes on to say that his focus is on the
mental aspect of slavery in his connection to the biological
(46:05):
damage yielded by the implications of the Wooly Lynch formula,
at the same time give enough insight to expose the
motive as well as the individual character and itself. In
other words, he says his purpose for writing the book
is to make Woolly Lynch a popular as possible, because
(46:29):
he should receive proper critic for documenting this often used
method of slave making techniques. Lynch's article should be studied
by black religious leaders, scholars, and psychologists, and black people
in general as the pivotal as the pivotal point for
(46:52):
further advancement. This letter contains Lynch's spirit and mind and
expresses in depth his honest and let's let's change the
word Lynch all right to the white to the white culture,
the Caucasian, the European mindset, okay, rather than a a
(47:14):
man all right, but a cultural concept that has been
developed and Robin di'angelo uh in her two books, Uh,
the one book is a nice racist? Oh God, what
(47:40):
is out a Carter? Look up Carter's book black. Oh,
what is that black cove?
Speaker 2 (47:49):
Oh man's first name?
Speaker 1 (47:52):
Uh? Alvin Carter? I think it is Alvin Carter, Adrian
Adrian Carter, Adrian Carter, Adrian Carter. Oh, I can't.
Speaker 2 (48:04):
Oh, I just hate that those are the worst.
Speaker 1 (48:06):
Okay, Uh Robin di'angelo or agent agent.
Speaker 2 (48:11):
Fragility, right, yeah, addressing unaccountability, yes.
Speaker 1 (48:14):
White fragility, yes, white fragility by uh Robin DiAngelo and
nice racist and then another that you might want to
to help us in understand the Eurocentric psychic uh and mindset.
It's also Tim Tim Tim Wise white like me uh
(48:39):
and Robert Robert Robert P. Jones white too long. These
are some very strong readings from white people, all right,
who are seeing things from through a different lens. Uh.
Jane Elliott's Uh, some of her papers would all so
(49:00):
be instrumental. And oh god, what's the guy's name? I
met him some years ago before he died. Uh, black
like me? All right, it was a good book. Was
a white man who took in dyed his skin, got
bought some dye that would turn him black, and he
(49:22):
wore a skull cap to hide his hair. Yes, And
he traveled, He traveled the country as a black man
and experienced the black life. He came to Bishop College.
I was able to meet him. He lived in Fort Worth, uh,
and then I was able to have some one on
one conversations with him, uh later on the campus. And
(49:48):
so these are Dallas from Dallas. Yes, so the intro Yeah, okay,
well he uh yeah, Dallas Fort Worth. Yeah, all right.
So those those are some of the uh things that
maybe we need to take and take a deep look
at and begin to move in a way. I'm having
(50:11):
some uh, we're doing some some some things. And the
old mindset of distrust, all right, is pervasive among us.
We can't we can't put aside, pass hurts past, uh,
(50:32):
breaches of loyalty, uh, past people who are we trusted,
who could not be trusted, and put those things aside.
But yet we we trust a guy who has proven
almost for five hundred years that he can't be trusted,
but we won't trust one another. That just about bothered
(50:57):
boggles my mind. But again, part of it, though, is
maybe it's not so much trust as it is we're
dependent upon him rather than coming together. So we can
be dependent and dependent of him and don't have to
deal with that, and so I'm hoping that we as
a people can do some things to set aside again
(51:22):
my favorite, my favorite little comment. You like catfish, I
like chiling's. All right, you know, leave your catfish at home,
or leave my chilin's at home. Leave another word, leave
our differences, and let's come and find the common ground
that we need to do. That is to rebuild the
black nation, all right, the black culture, if you will,
(51:46):
so that we can have something to stand on as
these people are going out. These people are going out
the door backwards, all right, and within the next so
we we have to leave something for our young people
to build on so that as they go out the
door backwards, we can take and stand as a mighty
(52:08):
people again, if that makes sense. Well, listen to trade.
We only got about four minutes. You have any comments
that you want to share.
Speaker 2 (52:17):
Well, I just want to say, I think you think
you played it pretty much, laid it out pretty well.
A lot of a lot of books to recommand and
read a lot of historical references, so a lot to
think about today.
Speaker 1 (52:32):
All right, Well, thank you listening people. You have been
listening to Black thought, the spark. Everything must change on
Wovu ninety five point nine FM. And I will drink
from my part of the river, and no one shall
keep me from it until next time. This is the
Rabbi saying Shalom Habbah. This is Wovu Studios,
This is WOVU Studios. Good afternoon people. This is black
Thought to spark Everything Must Change, brought to you on
w o v U ninety five point ninety FM. This
is your host, a Rabbi, along with Trey on the board.
How are you? Trey?
Speaker 2 (00:22):
Doing pretty good? Actually, a couple of weekends ago, I
was on vacation a place that you like to go
to a lot of Dallas, Texas.
Speaker 1 (00:30):
Oh yes, all right, all right, yah yeah.
Speaker 2 (00:33):
A couple of met up with some friends from college
and some friends, some of our friends and mutual mutual
friends and fancy football league. We did our draft like
we do every year.
Speaker 1 (00:44):
Okay, how accurate were you?
Speaker 2 (00:47):
I'm sorry?
Speaker 1 (00:48):
How close were you to the actual thing? So we were.
Speaker 2 (00:53):
Drove between Fort Worth the other side of the city.
Speaker 1 (00:56):
Okay, all right, okay.
Speaker 2 (00:58):
I stayed at a place called Private Village. It's up
in Aubrey. I mean, everything's a drive but been there.
The commissioner and his wife and kids live live up there.
So we stayed at their place for a couple of days,
but went down went down to We didn't actually go
to downtown Dallas itself, but we visited the colony. We
(01:20):
did some virtual reality games. Some there's one in particular
sports venue. We spent a couple of hours out called
crush It, where it you throw footballs, baseballs, do these
different types of games, and you don't just throw it
at the screen. It actually takes into account the speed,
(01:41):
the angle, and then it projects it on the screen
to to help you hit your targets.
Speaker 1 (01:49):
Okay, how accurate you are? Exactly? Okay, accuracy absolutely.
Speaker 2 (01:53):
And then later in the night or yeah, later that day,
drove an hour north to Oklahoma for to spend some
time at the casino.
Speaker 1 (02:00):
Okay, all right, three.
Speaker 2 (02:02):
Day, three three and a half day there. So that
was a pretty good true.
Speaker 1 (02:04):
Well, Pawnee, Oklahoma, Jean Artree, Oklahoma, somewhere in there.
Speaker 2 (02:09):
Thackerville, Thackerville, yeah, right across the border border, yes, right
across the Red River. No casinos in Texas, so that's up.
Yeah right, yeah, so it's a good weekend.
Speaker 1 (02:19):
Okay, Oklahoma. I'm a familiar. I was stationed there when
I was in the Air Force. Yes, Pawnee, Shawnee with
Noca with Tonka, yes, a broken bowl, Wounded Knee, the
Indians Reservation there. Oh man, that's had you were that close.
Maybe you should have gone there to take that is
(02:40):
there's a heartbreaking site. Okay, that is heartbreaking.
Speaker 2 (02:44):
I've driven through Oklahoma three times. I've never actually spent
time there, just going to new school and not counting
the trip to casinos because it was within a mile
of the border, but just driving through. It's a beautiful state.
Speaker 1 (02:56):
Yes. I was stationed at Oklahoma at Tinker Force Base. Okay,
Oklahoma City, well Midwest City, between Midwest City and Dale City, Oklahoma,
which is a suburb of of of Oklahoma City. Oh yeah,
And Dallas brings back farm farm memories and running over
to Fort Worth and up to Denton. Yes, oh yes, yeah, okay, yeah, I.
Speaker 2 (03:19):
Mean everything's driving, you're so they're so used to it there,
and I did know, but deals just drive an hour
to work an hour back.
Speaker 1 (03:27):
But and the Colony is a little little community in
between Dallas and Fort Worth where the airport is.
Speaker 2 (03:34):
Y that's also where the National Video Gave museum.
Speaker 1 (03:37):
Yeah, yeah, you know, it's ironic. The people in Dallas
complained about love Feel, which was the airport that was
east of Dallas, and they complained about the noise from
the jets. Okay, and so it was decided that they
(03:57):
would build a new airport. At the time when it
was built, it was the world's largest airport, and it
has the capacity to be expanded. I think they didn't.
They did not build all the h the ports that
they could have built, Okay, but they have the room
(04:19):
to do it, and it would be the world's largest airport.
And so they in between Dallas. It's the Dallas Fort
Worth Airport DFW, and they built it out so it'd
be out in the boomdocks and and no noise. So
what happens is people developers come and build a half
(04:39):
million dollar houses called the colony next to the airport.
So people who wanted to get to the airport real quick.
And now guess what the colony is complaining about the
noise of the jets.
Speaker 2 (04:52):
When you moved that close to it. I mean, I
get it because it's convenient. I mean, I guess airport
and closed. It is still a twenty twenty five minute
drive because the couple used to live there.
Speaker 1 (05:02):
Actually Okay, yeah, okay, continue, yeah, but that's that's you know,
that's that's the ironic part about it. Why move next
to the airport for convenience if you're not willing to
pay the price of putting up with the noise exactly.
Speaker 2 (05:17):
Yes, yeah, not the downside to everything. But you know,
if you're a frequent flyer, it's probably worth it. Hopefully
you don't have Hopefully you understand that when you move there.
Speaker 1 (05:29):
Well, I'm glad you enjoyed yourself. Dallas is a wonderful
place to visit. You know, much different than the rest
of the state. I feel as much more sophisticated than
Houston and Austin, although Austin is the capital, very very
sophisticated city as much as a Texas city in Texas
(05:50):
can be, right, But I love it that when I
lived there. Okay, okay, that's good. One of the mistakes
I've made here on this show is I started out
reading excerpts from, or discussing excerpts from Breaking The Curse
of Woollie Lynch, and we did not really. And I
(06:15):
remember when I was teaching in seminary, whenever I would
have our students to read a textbook, I would always
make sure that they read the introduction. Okay. In fact,
one class I had I gave them a final exam,
(06:38):
and nobody passed the final exam, all right, because all
the questions was taken from the introduction, and I sat
there and watched them struggle trying to answer the questions
and kind of looking at each other. Well, nobody could
find the answers, but no one had paid any attention
to the introduction. And so I want to go back
(07:02):
for our listeners benefit and go back and look at
the introduction of Breaking the Curse of William Lynch. He says,
the book is written an attempt to direct dissect of
the psychology behind the motive common to most black of
(07:27):
North American slave masters. And first we again, we want
to go back and look at slave makers. We were
first exposed to slave makers, and this was people who
acquired us by whatever means. Okay. There is evidence that
(07:54):
the Moors, for the sake of Islam, attack the north
and North Central African villages that were more or less
either Christian or or not okay, and then sold us
to the Portuguese, English, French, German slave traders. And so
(08:17):
they acquired us by whatever means. They did not necessarily
capture us, but we were ripped from our our environments,
from our culture, from our language, from our kinship care,
from our quote unquote religion from our traditions and rituals
(08:44):
and then forcibly, forcibly made to be slaves. We were
a people, okay, a a very progressive people. Most of
the images that that that I have seen, especially a
(09:10):
book Let's not Less we forget, shows us in loin
clause uh and uh and not necessarily so we we were.
We were people who wore up modern for that time clothing.
We had civilizations, we had cities, we had we had
(09:34):
we had traditions, we had rules and regulations. I think
it's Chancellor Williams of the Destruction of Black civilization talks
about the Bill of Rights and the constitution that's more
than five thousand years old that most of the Africa
(09:58):
fifty four African countries adhere to, they adopted, they it
was spread among all the countries and was adhered to.
And so we we we we we had we had
system system, systemic or systematic theology, regardless of what what
(10:20):
religion it was if if, if you will, okay, and
so many of us came here. We were not introduced
to Christianity. We were not introduced, introduced to religion or
introduced to a religious way of life, you know, including
moralities and justice. We came with those principles instilled in
(10:48):
us UH, and so the slave makers UH forced us
forth for forcefly forced us. I remember visiting Richmond, Virginia,
you uh, some some few years ago, and a classmate
of buy pastor Gregory Fisher, took us on a tour
(11:11):
of the city and one of the first places he
took us to was downtown where I used to see
it here in Cleveland, but I didn't realize what they were.
When you were downtown in downtown Cleveland, you had sidewalks
that had grates and under the greats they had windows.
(11:32):
And I said, well, you know, I wondered what that
was for. And that was in many instances in Richmond,
Virginia had them, okay, And greg was sharing with me
that you had your slaves and who worked in the house,
and then at night, all right, they were put out
(11:55):
the windows, all right in these little under kind of
you had the greates overhead in these cages rained sleep snow,
it didn't matter, this is where they had to stay.
And then he took us to the train station, and
there used to be a two railroads here. New York
(12:19):
Central came through the terminal Tower downtown Okay, and then
the Pennsylvania Railroad at fifty fifth in Euclid. That was
where the terminal was, and you came in on the
second floor. The trains came in on the second floor,
and the waiting rooms and everything were down downstairs. And
(12:41):
that's how it was in Richmond. The trains came in
on the second floor, and underneath the ground floor was
to chade cages where they held the slaves. And then
around the corner from the train station was the farmers
Market and open air open air mark, and the slaves
would be brought out of the cages, or the people
(13:06):
who had made slaves were brought out of the cages.
And and uh at the top of each column that
over that held up the roof was a kind of
Allian's head with a ring in his nose. And that's
where the people who were brought from Africa were chained,
where the Europeans or the American people whoever, who were
(13:29):
interested in purchasing them could come and examine them just
as animals. They were taking looking their mouths, you know,
examined the teeth, they look in their private parts, you know,
to see if they were diseased. Or healthy. It was.
It was. It was a very traumatic experience for me. Okay,
(13:53):
And so we we we understand how much of what
took place. Uh, it still is still carried in our genes.
That that that poison, if you will, that toxicity. But anyway,
(14:16):
we we understand how that that took place. And um,
we we want to as we move forward, we want
to expose us to the importance of the subject as
(14:36):
it is timely and necessary for the advancement of the
psychic of the black of Black America. We need to
understand the curse as it describes in the Making of
a Slave by Woolly Lynch, and it describes to the
reader the timely effects of past historical slave conditioning. And
(15:01):
that's the conditioning, orientation, domestication, types of control that we
that was forced upon us and how And I think
that one of the things that gives me a sense
(15:25):
of pride is that I don't care what has been
thrown at us for four hundred and sixty years. We
survived it. Now I think next year, next year, this
country will be two hundred and fifty years old, correct, Okay,
So two hundred and ten years before this became a country,
(15:51):
we as a people were here all right and enduring
some of the most cruel and inhumane treatment. When you
have that element, I feel that's trying to take us
back to those times, all right. We also want to
understand the tactics, the actual tactics of mind control that
(16:16):
tie in with the overall of genocide of a nation
through a form of conditioning intended to have the effects
on the Black families for centuries and in many very
often social engineers, psychologists, community activists don't understand the impact
(16:50):
of the conditioning that has been forced upon us. And
even after being freed, uh Tree, even having been freed,
we had to UH understand the the choices that we had.
(17:15):
John Wright Senior, UH talks about the Kinlock Village k
I in l O c h in Missouri. It was
the first black city uh in in in uh Missouri
and and we have to understand the divisions that were
(17:43):
important to us. But the division, the division wasn't that
important as it was the mindset to make choices that
were germane to the sabat survival of the collective. And
(18:09):
as I feel, is one of the problems we're having today. UH.
In the early pro slavery, we were recognized, even according
to the eurogentle gentile standards, as being a separate, independent people,
and we had to continue with UH. Choose to choose
(18:36):
to wrangle over the old white and posed social standards
of values such as size, age, shade, education, wealth and wealth,
contrary UH to the post slavery era when the choice
(18:59):
was life death. Presently we live in an era of
social desegregation where the implementation of alternative, alternative social and
economic view was provided through legislation, but even in legislation.
In legislation, I feel that we are bouncing back and
(19:23):
forth between legal law, natural law and divine law. Divine
law and natural law law on one side versus legal law,
and the legal law is man's attempt to develop a
vehicle by which to circumvent natural law and legal law,
(19:48):
I mean a natural law and divine law, and to
some degree is blowing up in his face.
Speaker 2 (19:59):
Right looked up Kenlock, Missouri. Yes, okay, it's just a
quick search. It seems to have the opposite problem of
DFW the colony where it says nineteen eighty property for
a noise abatement program, Yes, drove out a lot of
the population.
Speaker 1 (20:13):
So it was about forty five hundred and now it
was about two fifty to three hundred people. Yeah right, yes,
the tie and the intro yes, yeah, okay.
Speaker 2 (20:22):
And.
Speaker 1 (20:24):
That's and did they really need it? Okay? And for
the noise abatement? All right? Why did the airport, Well,
Kenlock was instrumental because it was an airport okay in itself, okay,
that serviced black people. But they were responsible for developing
(20:45):
the Saint Louis International Airport. And now that airport is
the cause of their demise, so to speak. And that's
the kind of the kind of economic progress I'm looking at.
Had much of what's going on in Ward four. Ward
(21:06):
four is owned by China, okay. And but yet they're
they're supposed to be an enemy. And how can we
take and allow that kind of that kind of development
by a foreign enemy in our midst and now they're
(21:30):
in position to almost cause damage from the inside out
rather than the outside in, if that makes sense. It's
but Kinlock is an example, again, tray of how we
(21:54):
can come together and make things work, even within surmountable
odds and conditions that most people will not be able
to And that's what I'm afraid of today with Project
twenty twenty five, what the Tangerine Tyrant is doing in
(22:15):
DC and across the country. They know what we're capable of,
and perhaps they're doing things so that when we do
take and come together, they will be able to withstand
whatever we come up with. But I'm not certain whether
(22:40):
they will be, but I do know that it's part
of their game plan. If that makes sense. Okay. We
have been shown, we have demonstrated overwhelming kinds of economic
(23:08):
growth and progress and black inner racial integration with black progress,
before we became addicted to the falsely fabricated alternative which
is called civil rights. This is a social code word
(23:30):
that has historically proved to undermine any type of real,
substantial Black self improvement, and it has allowed even those
with in moral philosophies or in moral lifestyles to attach
(23:52):
itself to the civil rights movement and tainted if you will, Okay,
if that makes sense, The true self improvement has always
blossomed from a people's ability to come together first with
(24:14):
their own race and family, producing a culture an exeplary
way of civilization, and then share those ideals with the
rest of humanity. I keep calling for us that we
have to take and put aside our differences, all right
(24:35):
and come together, all right. I'm exposed to it almost
on a monthly basis where I sit on the board
where some young people are coming on the board, and
we're the old school people. And they know all they
have the trends, they know all the modern words, yes
(24:57):
they do, but they don't know the game, and they
don't know the game within the game where we have
a better grasp of the game, all right, And if
you would take and let us share with you, all right,
the game, and you take the game now that we
can share with you, all right, and add it to
(25:18):
your current trends, if you will, how much farther along
would we be? If that makes sense? I think that
pushing us no, no, no nation of people has ever
really prospered when they pushed their elders aside. And whatnot? Listen,
(25:43):
all right, uh to what has been tried and true
during the segregation era, when black churches were collectively organized
for the purpose of developing a school system using Bible
as a liberating tool and as a device for creating
(26:05):
our own moral educational standards. This was a very effective
method because by using what we were given from the
slave master for our own purpose. Black people at that
time were able to create an alternative that was more
constructive in the arena of developing a system of education
(26:30):
that catered specifically to our needs. Since the school systems
and the black churches at that time were connected, we
were automatically in ownership in the entire school districts. If
you notice joining black owned schools immediately after the inflemmation
(26:52):
of the government desegregation policies of the collective and what happened,
how did they do it? We thought, oh, we're gonna
we're gonna bust them to the white schools. That was
alien to our culture, if you will, all right, going
to John Marshall, the Roodse or West High or West Tech,
(27:14):
all right, was foreign to someone who was coming out
of Conard Addison. Uh. Uh you know, uh Empire Patrick Henry, uh,
et cetera. Uh. And then we look at the demise
kind of of of the uh the East Side high schools.
(27:36):
Uh you had East Tech hmm, okay, but you had
South High, you had East High done away with okay.
Uh said that they're not enough students, but yet you
have a decline on the west side, but none of
those schools are being closed and shut down. Well, you know, Trey,
(27:59):
let's let's take a little break round. I know we're
in a podcast. You have been listening to Black Thought.
Everything must Change on w OVU ninety five point NINEFL
we will be right back. All right, people, you're back
here with Black Thought Everything must change. With the Rabbi
and Trey on the board, we're taking a look at
a closer look at Alvin Morrill's book, Breaking the Curse
(28:28):
of Woollly Lynch, and we try to get us to
understand the fabricated fractions beneath the surface of our consciousness
that have been the basis of a damaged family unit
(28:50):
in the black community. The intentions of Woollly Lynch is
to help us break the repetitive psychle enforced by the
psychological divisions are instigated by the words plans, conditioning, and
(29:11):
abuse brought about by the use of methods devised by
Willie Lynch and his council. We talked about the slave maker, okay,
but then we have to move to the modern era
the slave master which we live under now, and the
slave master is the person who not takes enforces his
(29:36):
will on people violently, but he takes and studies the traditions,
the psyche, the rich rituals of the psychology of a people,
and then begin to As he understands what makes them tick,
he begins to use it against them, therefore instituting division
(29:58):
by color, by size, by hair, texture, by position, by age,
by gender, by quote unquote beauty, beauty or ugly. Okay,
(30:19):
all these things are used. All right. You come over
here because you're better looking than the others. You come
over here because you're better educated than the others. You
come over here because you're not as old as the others,
and you can be trained. You come over here because
(30:40):
you're not as dark as the others. In the darker
they are, the harder they are to train or to condition.
All right, and we got caught up. You come over
here because we want you in the house, and we
(31:00):
want him because he's dark in the field. And you're
better than the person in the field. And you're better
because we're gonna let you eat what we eat are leftovers,
all right over and against the mush or the crap
that we're gonna feed them out in the field, which
(31:22):
turned out to be more nutritious, all right than what
was being served in the house. That makes sense. And
so I go back sixty years or so, or even yeah,
sixty years, I'm in by mid twenties, all right, Our
diet back then was more nutritious than it is today. Now.
(31:48):
What happened, though, is how they got us to move
away from our diet is that our men were retiring,
like at sixty five years old, in their lifespan after
retirement was only two three years. And that was because
they were eating heavy diets that needed to be burned
(32:09):
up because they were doing they were burning it up
because they were doing physical labor. But once they retired,
they were eating the same meals that they weren't burning
it up, and that was building up and in their
systems and causing them to have strokes and heart attacks.
So then those diets became toxic. According to them. You know,
(32:35):
if you if you, you know, you folks can't eat
this no more, okay, Well you can eat it if
you if you you can eat it sparingly, which I
still do, okay, and or you can be active and
burn it up like you did when you were doing
physical labor. And so that that okay, but now our
(32:59):
diet it per capita, we're having more people dying now
because of poor capita than we did back then of
people dying after retirement. I hope I'm making sense. So
you're having more young people having heart attacks and strokes
in the twenty thirties and forties and fifties more so
than you had back then, if that makes sense.
Speaker 2 (33:22):
Okay, yeah, more sedentary more.
Speaker 1 (33:24):
Yeah, yeah, and especially now with the games and the iPhone,
the smartphones and all this stuff that is available where
you sit and play games all day.
Speaker 2 (33:37):
When I drive around, I don't see as many people
playing outside, right like I see occasionally. Are you on Facebook?
Speaker 1 (33:44):
Yes?
Speaker 2 (33:44):
So occasionally the reels will pop up where you can
see all types of things, but I'll see a bunch
of nostalgic reels. It'll literally be titled nostalgia from the
early two thousands of nineteen nineties, and it's just nothing
but kids on their bikes, like, because that's how you
got That's how you knew if somebody wasn't town, you
just ride your bike. Zeve, Hey, are you there, like
(34:05):
shooting the ball around, playing the with the the water
holes all that.
Speaker 1 (34:11):
Yeah, you know, Hopscotch even yeah, okay. And when I
was a kid, punishment was if you you can't you
can't go outside. Now punishment is if you don't do right,
I'm gonna make you go outside, okay. And so that's
that that those are some of the difference. Uh. The
central motive in breaking the curse of a Woode Lynch
(34:34):
is targeted mostly towards the repositioning of the roles of
black men and women in their relationship based on nature
more than on tradition.
Speaker 2 (34:49):
Speaking of a throwback, okay, well what is that tone
the blues?
Speaker 1 (34:55):
Okay? I figured Okay, and um it's it's it's Uh.
It does it does a damage?
Speaker 2 (35:13):
Uh?
Speaker 1 (35:14):
Um, it does a chemical damage on a biographical level,
thus exploring the traumatic trauma imposed upon the black slaves
from a genetic and hormonal perspectives to show the lingering
(35:36):
effects of the long term uh intentions of the William
Lynch curse. Hm. There is there is a there is
a sample that I like. There is a natural affinity
between African American males and the police department, whether the
(36:00):
policeman is black or white. And that's because out of
a slave chasing or slavey capturing grew the police department,
so genetically and hormonally. All right, this trauma is passed
on much of what we endure today. All right. It's
(36:27):
cause because there is a trauma that's passed on and
even some rituals or traditions uh that we don't understand
to some degree or passed on. Uh. Maybe a person
(36:48):
who was enslaved a female got pregnant and had a
male child, and the overseer of the slave master would
come around and as a child develop up, he said, oh,
that's a that's a mighty fine boy you got there,
you know. And and rather than to have the boy
(37:08):
maybe taken away from her or a signed to something
that she didn't feel, you, no, semester, he that's not
no that boy there, he ain't no good. You don't
you don't want him. We still have that tendency today,
all right, to try to protect our children in a
negative kind of way, all right, Uh, in any any
(37:32):
many many instances. And so you have the the mom
who never allows the son to grow up. That's my
he's forty years old. That's my baby. Uh, that's my
little pooky, all right. And so that's my boy. He's
(38:00):
fifty years old, that's still my boy. And so we
never give validity to that son growing up and becoming
a man. That's my male child. But he's a man now, okay,
those kinds of things, And so what does Pooky try
(38:23):
to do. Pooky tries to live down to being her
little boy. Pooky tries to live down to being her
her baby, all right, and he never takes on the
full responsibility of being the man that he has cut
out to be because he's trying to satisfy the need
of Mama to protect him, if that makes sense. And
(38:46):
so it is some of these kinds of things that
is pervasive in our community. And so therefore Mom never
teaches him to be responsible. So he becomes skillfully irresponsible, okay,
(39:09):
and then sometimes he will become willfully irresponsible because now
he gets out here, all right, and if he if
he becomes responsible, it means that he has to give
up being the victim, all right, And so he becomes
willfully irresponsible. If we as a race intend on successfully
(39:41):
recovering from the detrimental blows that North America slavery system
has imposed upon us, on our minds, on an attire
segment of the human race we have, we will have
to do some things to throw off, all right, this conditioning,
(40:07):
this domestication. And I don't know if my listening audience
is picking up on this word domestication. Domestication is is
when you take and break a wild animal and make
(40:32):
him fit to live with human beings. All right, we
have been considered as less than human, and there was
a move made to domesticate us so that we would
be able to live with quote unquote the human beings.
(40:54):
They being the human beings and we are being the animals.
But yet we learning, have learned our learning and are
beginning to change the narrative, not fast enough for my liking,
that we are full human beings. There's only one race
(41:15):
on the face of the earth, and that's the human race.
And that because of the color of your skin does
not make you superior to someone else. Though doctor Barisia
day Uh in Nigeria, now okay, it says differently, uh.
(41:37):
And I've been looking at some reading some other stuff,
uh and listening to some things on some of the
reels on TikTok where it's being discovered that the African,
(41:57):
the people of African origin, has a developed pineal gland.
And this is why we can we secrete medalin that
we are. We have stronger spirituality, we're stronger physically, and
we're stronger intellectually, and we don't have to depend on
(42:19):
the reptilian hemisphere of our minds our brains to respond
to our environments. We can respond from the mammal hemisphere,
all right, because we can be warm, all right and nurturing.
Rather because of the pineal gland is fully developed, and
(42:41):
in others the pineal gland is underdeveloped or even calcified.
This is why they cannot secrete the medalin. This is
why they do not have the deep, rich spiritual values
that we have, all right. And if you read J.
(43:03):
Rodgers uh from Superman to Man, fantastic book that demonstrates historically, traditionally, historically,
traditionally and culturally how much moral we are than some
of the other ethnicities that try to label us as
(43:23):
not being that moral. J. A. Rodgers from Superman to Man,
very prolific writer, and much of the research that many
modern day writers are are drawing from Ivan van Certema.
They came before Columbus. Some of Uma Johnson, even Ken
(43:46):
Day's work comes from J. A. Rodgers and oh God
Juwanja Jakufu name knock Bar, they all uh have drawn
drawn some some uh information from J. A. Rodgers Uh
(44:11):
Supermando Man. Uh It's It's who It's It's a great book.
It's one of my early readings, and it was one
of the books. A couple of books I read every
year from own Edification Uh, Jonathan Levison Seagull from Superman
the Man also uh uh name knock Bars, Visions for
(44:34):
Black Men, and then his new one, New Visions for
Black Men, and then his book Not Thyself. Uh. These
are some books I read other than the Bible on
a yearly basis. For for us, when when when when
(45:01):
we develop a process that can break the psychological holes
that they have had on us and begin to develop
a scholastic and spiritual reform process of reform. Uh, then
(45:22):
this process can be activated, and then we can truly
liberate black nations, the black nation's state of mind in
the United States. And so we have to liberate the
state of mind. Many times we try to do it
by by geographically relocating. But it's a state of mind
(45:44):
that we have to take and be be concerned about
rather than uh uh, local geographical okay. Location. The writer
goes on to say that his focus is on the
mental aspect of slavery in his connection to the biological
(46:05):
damage yielded by the implications of the Wooly Lynch formula,
at the same time give enough insight to expose the
motive as well as the individual character and itself. In
other words, he says his purpose for writing the book
is to make Woolly Lynch a popular as possible, because
(46:29):
he should receive proper critic for documenting this often used
method of slave making techniques. Lynch's article should be studied
by black religious leaders, scholars, and psychologists, and black people
in general as the pivotal as the pivotal point for
(46:52):
further advancement. This letter contains Lynch's spirit and mind and
expresses in depth his honest and let's let's change the
word Lynch all right to the white to the white culture,
the Caucasian, the European mindset, okay, rather than a a
(47:14):
man all right, but a cultural concept that has been
developed and Robin di'angelo uh in her two books, Uh,
the one book is a nice racist? Oh God, what
(47:40):
is out a Carter? Look up Carter's book black. Oh,
what is that black cove?
Speaker 2 (47:49):
Oh man's first name?
Speaker 1 (47:52):
Uh? Alvin Carter? I think it is Alvin Carter, Adrian
Adrian Carter, Adrian Carter, Adrian Carter. Oh, I can't.
Speaker 2 (48:04):
Oh, I just hate that those are the worst.
Speaker 1 (48:06):
Okay, Uh Robin di'angelo or agent agent.
Speaker 2 (48:11):
Fragility, right, yeah, addressing unaccountability, yes.
Speaker 1 (48:14):
White fragility, yes, white fragility by uh Robin DiAngelo and
nice racist and then another that you might want to
to help us in understand the Eurocentric psychic uh and mindset.
It's also Tim Tim Tim Wise white like me uh
(48:39):
and Robert Robert Robert P. Jones white too long. These
are some very strong readings from white people, all right,
who are seeing things from through a different lens. Uh.
Jane Elliott's Uh, some of her papers would all so
(49:00):
be instrumental. And oh god, what's the guy's name? I
met him some years ago before he died. Uh, black
like me? All right, it was a good book. Was
a white man who took in dyed his skin, got
bought some dye that would turn him black, and he
(49:22):
wore a skull cap to hide his hair. Yes, And
he traveled, He traveled the country as a black man
and experienced the black life. He came to Bishop College.
I was able to meet him. He lived in Fort Worth, uh,
and then I was able to have some one on
one conversations with him, uh later on the campus. And
(49:48):
so these are Dallas from Dallas. Yes, so the intro Yeah, okay,
well he uh yeah, Dallas Fort Worth. Yeah, all right.
So those those are some of the uh things that
maybe we need to take and take a deep look
at and begin to move in a way. I'm having
(50:11):
some uh, we're doing some some some things. And the
old mindset of distrust, all right, is pervasive among us.
We can't we can't put aside, pass hurts past, uh,
(50:32):
breaches of loyalty, uh, past people who are we trusted,
who could not be trusted, and put those things aside.
But yet we we trust a guy who has proven
almost for five hundred years that he can't be trusted,
but we won't trust one another. That just about bothered
(50:57):
boggles my mind. But again, part of it, though, is
maybe it's not so much trust as it is we're
dependent upon him rather than coming together. So we can
be dependent and dependent of him and don't have to
deal with that, and so I'm hoping that we as
a people can do some things to set aside again
(51:22):
my favorite, my favorite little comment. You like catfish, I
like chiling's. All right, you know, leave your catfish at home,
or leave my chilin's at home. Leave another word, leave
our differences, and let's come and find the common ground
that we need to do. That is to rebuild the
black nation, all right, the black culture, if you will,
(51:46):
so that we can have something to stand on as
these people are going out. These people are going out
the door backwards, all right, and within the next so
we we have to leave something for our young people
to build on so that as they go out the
door backwards, we can take and stand as a mighty
(52:08):
people again, if that makes sense. Well, listen to trade.
We only got about four minutes. You have any comments
that you want to share.
Speaker 2 (52:17):
Well, I just want to say, I think you think
you played it pretty much, laid it out pretty well.
A lot of a lot of books to recommand and
read a lot of historical references, so a lot to
think about today.
Speaker 1 (52:32):
All right, Well, thank you listening people. You have been
listening to Black thought, the spark. Everything must change on
Wovu ninety five point nine FM. And I will drink
from my part of the river, and no one shall
keep me from it until next time. This is the
Rabbi saying Shalom Habbah. This is Wovu Studios,
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