April 15, 2025 • 46 mins
In this powerful episode of Black Thought: The Spark, Pastor Gohlstin and DJ Black Unicorn confront the lingering impact of the infamous Willie Lynch letter — a blueprint designed to divide, control, and destroy unity within the Black community. They unpack how the psychological chains of division, distrust, and self-hate still show up today, generations later. Most importantly, they discuss what it looks like to break that curse — through healing, unity, love, and intentional rebuilding of Black identity and connection. This is a raw, honest conversation about freeing the mind to free the people.
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Episode Transcript
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Speaker 1 (00:03):
This is WOVU Studios.
Speaker 2 (00:10):
All good afternoon, this is Black Thought. Everything must change
on WOVU ninety five point NINEFM. We're here to inform,
to inspire, and to impact AH in this great station
here in Cleveland, Ohio. Oh Uni, how in the world
(00:31):
are you?
Speaker 1 (00:32):
I am blessed by the best. I cannot complain. I've
just been busy. I've just been real busy and just
keeping up with everything somehow. But I am grateful. I'm
really really grateful. I'm not gonna front like everything has
been roses, but I persevere and I pushed through, and
(00:53):
I thank God for the strength to do well.
Speaker 2 (00:56):
We understand that, and listen, this has been a great
day for me. On the morning show, we had a
wonderful person, uh, Toya Driscoll, Toya Adams Driscoll, author uh
and school teacher here in the great Cleveland area.
Speaker 3 (01:13):
Yes, and also.
Speaker 2 (01:16):
Man, there was a fine young lady in the audience
with her. She's just as cute as a button. And
she was just as well behaved and busy, but well
behaved as she could. And she really made my dad.
That was your daughter. A fine young lady, Thank.
Speaker 1 (01:31):
You, thank you. I had to run out, take her
to school, run back and continue the work. I wish
y'all could you know, keep her with me. But she's
very well behaved, but busy.
Speaker 2 (01:43):
While you were going, I had some collared greens and
smoked turkey, yes, and a ham for a steak all right.
Speaker 1 (01:52):
Over there. Yes, it smells smothered.
Speaker 3 (01:57):
It wasn't. I didn't use the gravy. Yeah, I just yeah, okay.
Speaker 2 (02:02):
If I had I did that, I was gonna have
to bring some rice, you know, and then you probably
would have mugged me and took my launch.
Speaker 1 (02:11):
I don't know, because you keep coming in with these
good dishes.
Speaker 2 (02:15):
Well, listen, I want to start out kind of with
Paul Laurence Dumbbar has a poem called Life, and I
just want to start out with the first stanza of it,
across the bread in the corner. To sleep in a minute,
to smile in an hour, to weep in a pint
of joy, to a peck of trouble, and never a laugh,
(02:36):
but the moons come double. And that is life. And
we have been living a life all right, that has
been filled with trauma, brutality, torture, rape, and all kinds
(02:57):
of uhies and dehumanizations. Okay, And so to start to
show off, I want to go back to something we
were talking about. I believe it was last week we
talked about what was the difference between I'm talking about
(03:18):
something from Breaking the Curse of Willie Lynch by Alvin
Morrow again people breaking the Curse of Willie Lynch. We
talk about Wooley Lynch, the Willie Lynch papers, but how
we never talk about how do we break the curse?
Speaker 1 (03:34):
Please?
Speaker 3 (03:34):
Okay?
Speaker 2 (03:35):
And so he goes on here it says he wants
he asked of the question what's the difference between a
slave maker and a slave master? The slave maker can
be defined as a person who uses barbaric tactics of torture, fear, beatings,
(03:59):
and order by example alone to obtain control. Then a
slave master is a person who has studied the spirit,
soul psychology on a subject in order to master the
internal operating principles that actually makes a person tick. And
(04:23):
so we're living in the time of the slave master
right now.
Speaker 3 (04:28):
Uh. And he has done it to the point that
he has.
Speaker 2 (04:36):
Developed a spiritual drug of division, all right, and.
Speaker 3 (04:43):
And have.
Speaker 2 (04:48):
Used it over a period of time to really become
in control uh, and another phase of the Willie Lynch.
Speaker 3 (05:03):
Control.
Speaker 2 (05:04):
The paper Paper says that strong predictions that the utilization
of his method would ensure the control of the Negro
state of mind for at least an entire millennium. Hello, okay,
so what was done okay to us four hundred and
(05:25):
sixty years ago. If we don't do something, we have
another five hundred and forty years of it to go,
all right. My question to challenge the thoughts of the
reader here, he says, can we afford another generation of
ours to continue the slave master slave relationship? And so,
(05:55):
because whether we realize it or not, White America no
longer has the knee need for a co dependent relationship.
Speaker 1 (06:04):
Don't okay?
Speaker 2 (06:05):
Oh oh, that's good with the once shackled slave all right.
To make matters worse, the American economy after the September
eleventh bombing can no longer support the weight of carrying
the responsibility of a mastered slave. So we need to
(06:29):
pay attention to what's going on and what's going to
take place. We think this thing that Trump is doing
is against the Hispanics, but it's really the gun is
really leveled at us, and they do not any longer
want to carry of the responsibility of the slave master relationship.
(06:56):
And so with that there has been an animalization. And
Willie Lynch says, this, what do we do with horses?
That we break them, That we break them from one
formal life to another.
Speaker 3 (07:13):
Uh. That we that is, we reduce.
Speaker 2 (07:17):
Them from the natural state and nature whereas nature provides
them with the natural capacity to take care of their
needs and the needs of their offspring, we break in
that natural string of independence from them, and there and
there thereby create a dependency state so that we may
(07:42):
be able to get from them useful production for our
businesses and pleasure. And then with that, Robin DiAngelo says
again in her book Nice Racist, that she was taught
that no black person shall ever enjoy the fruits of
white society, So we are here to produce for their
(08:06):
pleasure and leisure. Okay, Yes, the wounds acquired from the
slave experience over time have inflicted enough physical, social, and
economic damage to prove that blacks as a people have
been animalized. Before going any further, let's review the definition
(08:30):
of an animal as described in Webster's dictionary. Any such
organism other than a human being, A brutish, debased, or
inhuman person. Here we will expound upon the second description,
stating that an animal is inhuman or debased from something
(08:53):
or someone has been debased. They be when when something
or someone has been base, they become disconnected from their foundation.
In the process, they are detached from the very core
of their being that gives them value. And this is
why I keep saying, you know, I refuse to give
(09:15):
up my value. All right, I found it and I
refuse to give it up again. That is the case
of the Negro slave, the very culture, norms, and values
that allowed us to uplift and civilize our citizens according
to our own standards, all right, what has been.
Speaker 3 (09:39):
Taken from us?
Speaker 2 (09:41):
Right, and we must rediscover what those values are, what
that culture is, and redevelop it with the perks of
having been on this continent. I'd say that like that,
because there are some things that we have accomplished here
that we don't need to do waywith. We need to
(10:01):
move forward with them, all right. What makes man and
woman civilized? What makes us uncivilized? People are considered civilized
when they act in accordance to their understanding of the
knowledge of the nature of themselves.
Speaker 3 (10:22):
In review.
Speaker 2 (10:22):
In reverse, a person becomes uncivilized when they become subject
and governed by lower negative elements of their nature, which
in most cases is due to their absence. Was eventually
stripped of any remaining BacT that will allow that black
masses to connect with their natural divinity or even yet
(10:49):
claim any kinship to being made in the image and
likeness of God. All right, and so we've been stripped
of that right and demorlied and dehumanized. Wise people throughout
the ages have taught us how to to Wise people
through the ages have taught us to know thyself, especially
(11:13):
named Nachba and his book Know Thyself.
Speaker 3 (11:18):
In Life.
Speaker 2 (11:19):
But in the life of overwhelming majority of Negro slaves
confined to the American plantation, that was never provided the
opportunity under safe conditions that would enable the Negro to
have to even to ever publicly regain his humanity. In
(11:41):
most cases, the stronger or more educated negro was killed
outright in front of the rest of the slaves as
an example of what happens to a Nigga boy slave
when he decides to become a human. This example was
then and is presently used as a system of checks
(12:03):
and balances in order to mentally produce fear in the Negro,
thus hindering an entire race of people from achieving true liberation.
That's happening even on a microscopic basis, even under there's
(12:33):
not so much overtly as it is.
Speaker 3 (12:35):
Covertly, all right, And and and we don't understand.
Speaker 2 (12:42):
And I keep well, and people keep trying to make
me come back to it. Now I can't. I can't
come back to the word racist because that's their language,
and that's not I belong to one race, the human race,
and all other human means belong to that. And when
I keep talking about they're racist or you know, that's racist,
(13:07):
that plays into their narrative and gives value and credibility
to their terminology and their narrative where we should create
our own, all right, and develop and call it what
it is, all right, rather than And that's the dehumanization
of a people who have an African origin. I hope
(13:31):
I'm making sense.
Speaker 1 (13:32):
Yeah, you're making and that we have.
Speaker 2 (13:35):
Been made in the image of God and all other
ethnicities grow out of us.
Speaker 3 (13:44):
And they keep trying to get us to believe that
with some variation of some.
Speaker 2 (13:56):
Okay, I want us to take a small break right
here and we'll come back to again. Breaking the Curse
of Willie Lynch by Alvin Morrow.
Speaker 3 (14:07):
You have been listening to Black Thought.
Speaker 2 (14:10):
Everything must change to inform, to inspire, and to impact
on w O V. Hugh ninety five point nine. If
in we will.
Speaker 3 (14:18):
Be right back all right, people, you're back here with
Black Thought.
Speaker 2 (14:29):
Everything must change to inform, to inspire, and to impact
with the Black Unicorn and the Ryebi on w oh
Bu ninety five point nine FM. We're talking about breaking
the Curse of Willie Lynching and how the slave maker
and slave master is still working today. This is March
(14:52):
the fourth, twenty twenty five, and they still doing their
thing and we have not recognized, especially our younger generation
who don't understand that that they are aware they are
today because there's some things that other people have come
(15:12):
through and have calls to bring about some change, although
not all the change, and that they they have a
responsibility themselves now to bring about some changes rather than
being disconnected from what's going on.
Speaker 1 (15:30):
Oh okay.
Speaker 3 (15:37):
Okay.
Speaker 1 (15:38):
And it goes back to all ship. You know, we
love to talk about our allies. We love to acknowledge
our lives. We love to lives, but in reality, if
it comes down to it, are you an our lie?
Because you can have conversations all day long, right, but
when it actually comes down to you forfeiting some of
your privileges for the right thing to be done, I
(16:02):
don't see that happening. No, like active, like real time actively,
I do not see that happening. I hear all the
pretty wafers for the things that they are saying that
they support.
Speaker 2 (16:13):
Well, see, they have been brought up in the in
the lap of luxury or the lap of comfort okay
for the most part, all right, or even even the
lap of black privilege that they don't understand.
Speaker 1 (16:29):
A small, small example of this is I went to
OMJ just now, I say, well, what were you supposed
to give them? She said? He said, a paper clip.
We're talking about people that's on the bus that's walking,
but they don't. That's not something he took into account
(16:51):
because he's been pretty I have to ride the bus.
Speaker 2 (16:54):
Or or or to submit a resume other than electronically, okay.
Speaker 1 (17:01):
To understand why someone would need a force That is
such a simple example of the things that they do
not take account of that we have to deal with
and go.
Speaker 2 (17:15):
Through well, even ourselves and dealing with one another. We
don't take into account that. Maybe okay, and see, you know, especially.
Speaker 1 (17:26):
When you talk about classes.
Speaker 2 (17:27):
You can go you can go to Burger King, you
can go to Mickey D's and go to Wendy's and
whatnot and so forth and order what you want and
for the most part, you're not going to be humiliated.
But when I went to our shops, we didn't have
Wendy's and Mickey D's and Burger King back then, and
(17:49):
Popeye's we didn't have that. We had Kreskey's, Woolworths and
w T Grants, all right. When you ordered something from them,
I'll say, a hot dog and a soft drink, your
plate and your glass got broken, or a cup of
(18:09):
coffee that cup and saucer was broken, all right, those
kinds of things they don't have to they have never
had to endure. Well, I may be out of here
all right, but they will have to endure it again.
And will they have the fortitude, all right to be
able to stand up like we've had to stand up,
(18:32):
all right?
Speaker 3 (18:33):
Or will they break?
Speaker 2 (18:36):
And I'm listening to how many of our people them, well,
I have to go to my therapist because of my mistreatment.
We didn't have no therapist to go to except maybe
the black preacher.
Speaker 1 (18:49):
That we because it was more of a community. We
were each other therapist. Yes, we were there for each other.
We were each other person in the corner behind them,
rooting them on and letting them know, Yo, you can
do this, whatever it is that you want to do.
We are here to back you up. We don't have
that anymore as a community. So now you know, us
(19:11):
millennials are seeing therapists because we don't talk to our friends,
and it's sad. We have to. We talking about solutions
and how to get back to that and breaking this
Willly Lynch syndrome. Please continue, right by.
Speaker 3 (19:25):
All right, all right.
Speaker 2 (19:27):
Making man exist in the state of an animal is
a twofold process. First, there's the destruction of decent morals,
which include the perversion of people's traditional native religions, practices
and governing social norms. These laws, rules and regulations serve
(19:51):
as guidelines or a people's internal fortress to protect the
society and its citizens from foreign disruption and disorder. As
during the years of physical bondage, the bulk of the
Black community today is suffering internally because of the debasement
(20:13):
of our human foundation. That foundation consists of high level,
consists of a high level of moral ethical conduct supported
by belief and the laws of nature. And what a
good book, folk, listen, make it your business to order
it today? From Superman to Man by J. A. Rogers,
(20:39):
All right, From Superman to Man from J. A.
Speaker 3 (20:43):
Rogers, And he.
Speaker 2 (20:44):
Explores the conversation between the Negro and the white privilege,
all right, and the and how things have been thrown
back at us.
Speaker 3 (20:59):
And the the.
Speaker 2 (21:01):
Black man was able to throw it back at the
white man and show him where he was grossly mistaken.
Speaker 3 (21:09):
Want to go.
Speaker 2 (21:10):
Secondly, the dehumanization of the African happened during the entire
process of kidnapping, sail and forced enslavement. This included housing
of masses of slaves and hayfield barns with the beasts
of the field, a process that included installation of gold
(21:34):
or silver caps on the front teeth of black slaves
for the purpose of identification that many of us today
wear for decorations. In most cases, this was the treatment
given to the house negroes, but most wore the masters marked,
(21:57):
burned by the branding iron, heated and burning and hurt
with burning coals. This is one of the early stages
of dehumanization suffered by the Negro slave, and like then today,
many of us were the symbols of the legacy of.
Speaker 3 (22:15):
Our pressors on our black bodies.
Speaker 2 (22:18):
The second phase deals with the spiritual perversion of a
people based on training the black African under the Western
system of psychological domesticated system of indoctrination. This starts the
very moment when people are stripped of the personal duties
(22:41):
and responsibilities are doing for themselves under a system of
organized and constructed by their own peers. The Willie Lynch
method explained this says, anything other than the norm could
easily be classified as an enemy of the state. You're
hearing it out out of uh Sea, all right. They
(23:04):
even talking about withholding UH funding to colleges that protest
against the ideology and the actions of the present government.
Can't nobody disagree with them. Everybody's got to agree or
you're going to be punished.
Speaker 1 (23:23):
What was I saying last year? What was I saying?
They want to make this a dictatorship course, and we
are seeing it in real time, and us as a
nation of people are just crying about it, and what
are we doing? Well, not in us as a nation.
Speaker 2 (23:46):
I think what has to happen, and I don't see
it on the horizon at this point and time. But
there has to be some decent white folks who understand
that they can be in the same boat with us
and began to move against this because I am of
(24:07):
the mind again as others have said, and nobody gonna
save us but us. But they have to take and
move to save themselves. And with that happening, we may
be the benefictor benefactors of that. Okay, we as black
people should be aware that the moment we began to
(24:28):
depend on someone else to do for us what with
unity we can do for ourselves, we have given them power.
Speaker 3 (24:38):
Over our lives.
Speaker 2 (24:40):
This automatically gives the old slave mass upper hand. As
a nation, Blacks continue to suffer economically during the era
of Freedman's Bureau. Okay, that was during the New Reconstruction. Okay,
in our ignorance to do something for ourselves, we were
(25:04):
forced to turn back, turn back, turn right back around
and offer black labor to the former slave masters in
the form of sharecropping. Look very carefully at the name
of the community organized for conceptualized to conceptualize and define
(25:28):
what freedom would be to the Negro slave after being
released from their state of physical captivity.
Speaker 3 (25:36):
The word freed in the terms Freedman's Bureau implies that
we were released.
Speaker 2 (25:42):
By permission of another power, and we had no responsibility
in planning of our own liberation. Proof is in the
underlying route meaning a freedman, we as a people will
will will never get true respect equal to the level
(26:04):
of other nations, because we had nothing to do with
our own freedom. Therefore, one hundred and thirty seven years later,
we read one hundred sixty years later, we still do
not enjoy nor do we benefit from the fruits of
our labor as a whole, like people from other cultures
(26:26):
that have recently crossed over the borders of North America.
And not only that, but see you and you had
the dismantling of the Freedman's Bureau, just as you had
the creation of the Department of H E. W. In
the nineteen sixties, all Department of Health, Education and Welfare,
(26:47):
which was dismantled, and it was dismantled so that little
by little, you can take and remove the perks of health,
remove the perks of education, remove the purpose of welfare.
In the nineties, the perks of welfare was removed, all right.
(27:10):
And then with the coming of Obama, all right, and
the Affordable Care Act, all right, we put a black
face on it. We call it Obamacare, all right. And
so now that must be dismantled, which is in the
process now now on the as of January twentieth of
(27:30):
this year, all right. And then the Department of Education
is being dismantled.
Speaker 3 (27:36):
All right.
Speaker 2 (27:37):
All of this will be privatized if it does exist
at all, all right, especially education, all right. And if
you want education, you're gonna have to pay for it,
but you won't be able to pay for it because
you won't have the kind of money that requires.
Speaker 1 (27:52):
Yes, t is the goals.
Speaker 2 (27:57):
Mm hmm.
Speaker 3 (27:58):
All right. Then, as we move forward again.
Speaker 2 (28:03):
In chapter three, he talks about understanding division, Willie Lynch says,
in my bag here, I have a full proof method
for controlling your black slaves. I guarantee every one of
(28:24):
you that, if installed correctly, it will control the slaves
for at least three hundred years. My method is simple,
any member of your family or your overseer can use it.
I have outlined the number of differences among the slaves.
I take these differences and make them bigger. I use
(28:47):
fear distrust, and it be for control. These methods have
worked on my modest plantation in the West Indies, and
it will.
Speaker 3 (29:02):
Work throughout the South.
Speaker 2 (29:04):
Take the simple little list of differences and think about them.
On top of my list is age HM, but it
is there only because it starts with an A.
Speaker 3 (29:20):
The second is color or shade.
Speaker 2 (29:24):
There's intelligence, size, shape, sex, size of plantation, status on plantations,
attitude of owners, whether the slaves lives in the valley
or on the hill east west, north of south, have
fine hair, coarse hair, or tall or short. Now that
(29:48):
you have a list of differences, I shall give you
an outline of action. But before before that, I shall
assure you that distrust is stronger than trust, and envy
is stronger than adulation, respect or admiration. The black slave,
(30:13):
after receiving this indoctrination, should carry on and will become
self refueling and self generating for hundreds of years, perhaps
even thousands. Don't forget you must pitch the old black
(30:35):
male versus the young black male, the young black male
against the old black male. You must use the dark
skinned slaves versus the light skinned slaves, and the light
skinned slaves versus the dark skinned slaves. You must use
the female versus the male, and the male versus the female.
(30:57):
You must also have your white servants and overseers distrust
all blacks. But it is necessary that your slaves trust
and depend on us. They must love, respect, and trust
only us. Although this although this instructional speech was delivered
(31:20):
by Willie Lynch on the banks of the James River
the year seventeen twelve, these same tactics are still being
applied in the workplace and on the black family in
the year twenty twenty five and beyond. Before going any
further at this point, we must come to the agreement
(31:43):
that at the foundation of the slave makers thinking was
and still is, the belief that the Negro male and
female must remain divided and ignorant in order that his
system may function according to his plans uninterrupted, in the
orderly fashion. While we are still involved in the process
(32:09):
of breaking the curse of Willie Lynch, we must and
I'll leave there while we take another station break again.
You've been listening to the Rabbi and the Black un
Unicorn on Black Thought. Everything was changed in form to
inspire and to impact on w o v U ninety
(32:31):
five point nine. If n we'll be right back, all right, people,
you're back here with Black Thought. Everything was changed, Jordan
w o v U ninety five point nine. We've been
talking about breaking the curse of Willie Lynch and we've
(32:53):
found some very interesting things. Uh and uh, i'm i'm
I'm appalled, okay.
Speaker 3 (33:06):
That we're not.
Speaker 2 (33:09):
As a people more unified, all right and moving. All
this information is out here, the the footprint. You know,
we can follow the footprint historically and currently. All right,
but yet you know, we we want to we want
to stay in that dependent.
Speaker 3 (33:31):
State comfort.
Speaker 2 (33:35):
Yes, yes, yes, suffered, comforted uh, comforted in our suffering.
Speaker 3 (33:41):
Yes, and.
Speaker 2 (33:45):
We we we also need to understand that I don't
know whether we can we can uh cause it to
happen directly, but there must be a healing. Listen, people,
listen to me. Listen to me, my listening audience, listen
(34:07):
to me very carefully. There needs to be a healing
in us. Restmandminikan, you know, has a prescription. I don't
agree with all of it, okay, because for me it
begins to border on ancestor worship, not ancestor honoring, okay,
(34:31):
but he does have some steps that that I do
do agree with. And then the other piece of it
is they need to be healed from the psychosis of
white privilege, white dominance, and white supremacy.
Speaker 3 (34:48):
These are not.
Speaker 2 (34:52):
The thoughts, ideologies, and practices of people who are who
are saying.
Speaker 1 (35:04):
Because they're not right, they're not. Just be very clear
and transferred and.
Speaker 3 (35:15):
So off the mike you were.
Speaker 2 (35:16):
You were saying, you know, what are some of the
solutions and what do you have to offer you need
for a.
Speaker 1 (35:23):
Solution for me. For me, I can only speak for myself.
I am no psychiatrist, psychologists, or counselor. But I know
that what has helped me in my family understanding our lineage,
(35:43):
Like I've been visiting the Cleveland Public Library genealogy department
to dig deeper into my roots and know where I
come from, Like I know my grandparents. Before I started
this journey, I knew my mom's mom was from West Virginia,
she was native. I know my dad's mom was from
like Kentucky straight off of plantation, but I did know details,
(36:08):
and I feel like once you are able to kind
of connect the dots of your lineage, it gives you
a deeper connection just to yourself, to be honest, That's
how I've been feeling. That's one that I feel like
I've been definitely healing for me and my family. Another
(36:31):
would be me just simply going into myself and calming
my spirit and figuring out what was best for me
moving forward, and understanding what symptoms of the Willie lynch
that I may have been carrying with me, and once
I become conscious of those symptoms, making sure on my
(36:52):
daily behaviors and practices that I'm not exuding those behaviors.
Like I'm not trying to argue how yellow girl, because
she how yellow and I'm dark skinned and I just
don't like.
Speaker 2 (37:04):
You like that.
Speaker 1 (37:06):
I don't. And before I've read things these of that
nature to understand my natural disdain for certain things, I
didn't understand it. I just knew I didn't like it.
But now with me educating myself, and that would be
my main My main tibit to educate yourself, whether it
is your lineage, whether or it is. You know, whatever
(37:27):
that education may look like for you in this step
of the journey, let that be that. But continue to
educate yourself. You will never know everything of this realm,
so there's always something to learn. What about you? Rob
bout what you got?
Speaker 3 (37:45):
I agree with you. One.
Speaker 2 (37:49):
I think one is reconnecting with nature. Yes, because having
lived with them, okay, and I hate saying that, but
under their control, they're the only group of people on
the face of the earth that lives at odds with nature,
all right, and we need to learn how to live
with nature again.
Speaker 3 (38:10):
Secondly, is developing a spirit.
Speaker 2 (38:14):
If we can't develop a spirit of unity, at least
a spirit.
Speaker 3 (38:18):
I think doctor C. J.
Speaker 2 (38:19):
Matthews calls it a spirit of cooperation.
Speaker 1 (38:24):
I think another big one is rebuilding not trust. In
the book a little earlier, you read mistrust is stronger, and.
Speaker 2 (38:34):
Yes, and it's taught by them, you know, but they
don't trust this, and we can't trust one another.
Speaker 1 (38:41):
And unfortunately we have a very high level of mistrust
amongst each other and for everything else. And we have
to heal that. We have to get to a point
of trust. But we also have to work on giving
each other reasons to trust each other.
Speaker 2 (38:59):
How can culturally, okay, culturally, how can we do that
when our moral fiber has been dissolved?
Speaker 1 (39:08):
Outreach again, I'm always going to go back to outreach,
each one, teach one, having community meetings and understanding like
of what the mission is for our communities nationwide. And
maybe you can start here in Cleveland where we are
having those micro groups conversations and letting it grow by invitation,
week by week however that may look like, but understanding
(39:30):
that we have to work within our own communities to
build that trust before we could build it with outskirts.
Speaker 2 (39:37):
And one of the things I used last month in
our in our talks of African heritage, I used something
Tdjake's used and people visualize this, so maybe you can.
Speaker 3 (39:51):
You can do it yourself. You take one hundred dollar bill,
a fifty dollars bill.
Speaker 2 (39:58):
You know, and and it is what it is, just say,
a fifty dollars bill, and you crumble it up, and
then you take it uncrumble it.
Speaker 1 (40:08):
What is it still a dollar?
Speaker 3 (40:11):
Still a fifty dollar bill?
Speaker 2 (40:13):
You take it to crumble it back up again and
stomp on it, step on it, you know, you take
pick it up and undo it.
Speaker 3 (40:19):
You know, what is it?
Speaker 1 (40:22):
What is it still saying?
Speaker 3 (40:24):
Still a fifty dollars bill.
Speaker 2 (40:25):
So, no matter how abused and misused it is or
corrupt that it is, okay, correct, it still holds its value.
And we must understand that no matter what they have
done to us and our doing to us, we still
hold our value. Yes, it makes sense.
Speaker 1 (40:45):
We definitely need to work on community confidence. Yes, which
goes into.
Speaker 2 (40:52):
And understand that we all listen to me, We all
have AI, not artificial intelligence, no, but ancestral intelligence that
passes through our DNA. We are the creators and purveyors
(41:13):
of civilization and that creativity is still within us, and
we can take and reach deep down inside of us
and pull up from the depths of our DNA and
to be again able to create a community a culture
that passes.
Speaker 3 (41:32):
Anything they can do.
Speaker 2 (41:35):
And I think we have to do it in a
way that will eclipse any kind of violence that they
will come at us with HM and I feel that
it can be done with a very strong spiritual force,
spiritual wall, if you will, that their violence cannot penetrate.
Speaker 3 (41:59):
Love. That okay.
Speaker 2 (42:00):
I'm reminded of a scripture where there was a battle
taking place, and the person says, look, i'm scared, you know,
the prophet and his his servant, and the servant says,
I'm scared. You know we're outnumbered, and what's gonna happen?
You know that there's just tender one. You know that
there's one hundred to one thousand and.
Speaker 3 (42:21):
One and it's just the two of us.
Speaker 2 (42:25):
And the prophet said no, no, no, and he was
able to let him see in another divention of dimension,
the hosts that was standing ready all right to do
battle for them. And listen, for people, listen, I am
not a hater of white folks.
Speaker 1 (42:43):
Accused of such, yes, And there's.
Speaker 3 (42:46):
A preacher spreading hate.
Speaker 2 (42:48):
Oh, I'm just just just I'm not. I'm not a hater.
But I understand their nature of understand their history, understand
their culture, all right, and I refuse to yield to
it in them. Don't hate them, all right, but I
want us to come out from under their dominance, come
out from under their terror, all right, come out from
(43:10):
under their their supremacy, and understand that it ain't about them,
It's about us, all right, and do what we must
do to take our rightful place, all right, on this
continent on this globe.
Speaker 1 (43:29):
All right, I love it.
Speaker 3 (43:34):
All right? You have any other suggestions for our young people?
Speaker 1 (43:40):
Oh, for the young folks, listen to the elders. I
would definitely say, if you have elders in your family
and your life that's around guiding you or just around,
ask them questions. Ask them about the good old days,
Asked them about their parents and their things that you
(44:01):
never thought to ask them, or conversations that y'all never had.
Start to have those conversations with the elders in your family,
because you that will expose you to a different level
of understanding. And I'm talking active listening. I'm not saying,
you know, ask him a question and be like, oh whatever,
old person.
Speaker 2 (44:21):
No.
Speaker 1 (44:23):
Like, actually listen to what they are saying. The stories,
Listen to the stories, especially because a lot of times
we don't realize things about ourselves until we hear certain
stories that have a gird in our family or understanding
how we can avoid certain situations by listening to those
stories as well. I love like I've learned the most
(44:49):
about my dad's people the past three months just asking
him questions that I've never asked him before, and just
listening to him lit him talk. And you know, the
more we talk, the more questions come about. But it's
only because I asked that one sparking question about his
(45:12):
mom's life in Kentucky, Okay, And like I wasn't around,
I just know the stories. And that's when you know,
you open that door. And a lot of times they
want to share, they wanted, they want you to know.
They feel like you just don't want to listen, so
they don't say much.
Speaker 2 (45:29):
And sometimes you need things to not all are always
not the way they seem.
Speaker 3 (45:37):
It took me to eighty.
Speaker 2 (45:38):
Five years old, just last year that I came to
understand my mother. All right, I thought I did, but
not until last year. And with that being said, people listen.
Paul Lawrence done by again, across the bread in the corner,
to sleep in a minute, to smile in an hour,
(45:59):
to weep in, and a pine of joy to a
peck of trouble, and never laugh.
Speaker 3 (46:04):
But the moons come double. And that's life, a.
Speaker 2 (46:07):
Crust in a corner that love makes pressures with a
smile to warm and tears to refresh us.
Speaker 3 (46:15):
And joy seems sweeter when comes after.
Speaker 2 (46:21):
In a month, and a moon is the finest of
foils for laughter, and that is life. And so people,
I will drink from my part of the river, and
no where shall keep me from it. This is the
Rabbi saying Shalom Jabbah for Uni and myself.
This is WOVU Studios.
Speaker 2 (00:10):
All good afternoon, this is Black Thought. Everything must change
on WOVU ninety five point NINEFM. We're here to inform,
to inspire, and to impact AH in this great station
here in Cleveland, Ohio. Oh Uni, how in the world
(00:31):
are you?
Speaker 1 (00:32):
I am blessed by the best. I cannot complain. I've
just been busy. I've just been real busy and just
keeping up with everything somehow. But I am grateful. I'm
really really grateful. I'm not gonna front like everything has
been roses, but I persevere and I pushed through, and
(00:53):
I thank God for the strength to do well.
Speaker 2 (00:56):
We understand that, and listen, this has been a great
day for me. On the morning show, we had a
wonderful person, uh, Toya Driscoll, Toya Adams Driscoll, author uh
and school teacher here in the great Cleveland area.
Speaker 3 (01:13):
Yes, and also.
Speaker 2 (01:16):
Man, there was a fine young lady in the audience
with her. She's just as cute as a button. And
she was just as well behaved and busy, but well
behaved as she could. And she really made my dad.
That was your daughter. A fine young lady, Thank.
Speaker 1 (01:31):
You, thank you. I had to run out, take her
to school, run back and continue the work. I wish
y'all could you know, keep her with me. But she's
very well behaved, but busy.
Speaker 2 (01:43):
While you were going, I had some collared greens and
smoked turkey, yes, and a ham for a steak all right.
Speaker 1 (01:52):
Over there. Yes, it smells smothered.
Speaker 3 (01:57):
It wasn't. I didn't use the gravy. Yeah, I just yeah, okay.
Speaker 2 (02:02):
If I had I did that, I was gonna have
to bring some rice, you know, and then you probably
would have mugged me and took my launch.
Speaker 1 (02:11):
I don't know, because you keep coming in with these
good dishes.
Speaker 2 (02:15):
Well, listen, I want to start out kind of with
Paul Laurence Dumbbar has a poem called Life, and I
just want to start out with the first stanza of it,
across the bread in the corner. To sleep in a minute,
to smile in an hour, to weep in a pint
of joy, to a peck of trouble, and never a laugh,
(02:36):
but the moons come double. And that is life. And
we have been living a life all right, that has
been filled with trauma, brutality, torture, rape, and all kinds
(02:57):
of uhies and dehumanizations. Okay, And so to start to
show off, I want to go back to something we
were talking about. I believe it was last week we
talked about what was the difference between I'm talking about
(03:18):
something from Breaking the Curse of Willie Lynch by Alvin
Morrow again people breaking the Curse of Willie Lynch. We
talk about Wooley Lynch, the Willie Lynch papers, but how
we never talk about how do we break the curse?
Speaker 1 (03:34):
Please?
Speaker 3 (03:34):
Okay?
Speaker 2 (03:35):
And so he goes on here it says he wants
he asked of the question what's the difference between a
slave maker and a slave master? The slave maker can
be defined as a person who uses barbaric tactics of torture, fear, beatings,
(03:59):
and order by example alone to obtain control. Then a
slave master is a person who has studied the spirit,
soul psychology on a subject in order to master the
internal operating principles that actually makes a person tick. And
(04:23):
so we're living in the time of the slave master
right now.
Speaker 3 (04:28):
Uh. And he has done it to the point that
he has.
Speaker 2 (04:36):
Developed a spiritual drug of division, all right, and.
Speaker 3 (04:43):
And have.
Speaker 2 (04:48):
Used it over a period of time to really become
in control uh, and another phase of the Willie Lynch.
Speaker 3 (05:03):
Control.
Speaker 2 (05:04):
The paper Paper says that strong predictions that the utilization
of his method would ensure the control of the Negro
state of mind for at least an entire millennium. Hello, okay,
so what was done okay to us four hundred and
(05:25):
sixty years ago. If we don't do something, we have
another five hundred and forty years of it to go,
all right. My question to challenge the thoughts of the
reader here, he says, can we afford another generation of
ours to continue the slave master slave relationship? And so,
(05:55):
because whether we realize it or not, White America no
longer has the knee need for a co dependent relationship.
Speaker 1 (06:04):
Don't okay?
Speaker 2 (06:05):
Oh oh, that's good with the once shackled slave all right.
To make matters worse, the American economy after the September
eleventh bombing can no longer support the weight of carrying
the responsibility of a mastered slave. So we need to
(06:29):
pay attention to what's going on and what's going to
take place. We think this thing that Trump is doing
is against the Hispanics, but it's really the gun is
really leveled at us, and they do not any longer
want to carry of the responsibility of the slave master relationship.
(06:56):
And so with that there has been an animalization. And
Willie Lynch says, this, what do we do with horses?
That we break them, That we break them from one
formal life to another.
Speaker 3 (07:13):
Uh. That we that is, we reduce.
Speaker 2 (07:17):
Them from the natural state and nature whereas nature provides
them with the natural capacity to take care of their
needs and the needs of their offspring, we break in
that natural string of independence from them, and there and
there thereby create a dependency state so that we may
(07:42):
be able to get from them useful production for our
businesses and pleasure. And then with that, Robin DiAngelo says
again in her book Nice Racist, that she was taught
that no black person shall ever enjoy the fruits of
white society, So we are here to produce for their
(08:06):
pleasure and leisure. Okay, Yes, the wounds acquired from the
slave experience over time have inflicted enough physical, social, and
economic damage to prove that blacks as a people have
been animalized. Before going any further, let's review the definition
(08:30):
of an animal as described in Webster's dictionary. Any such
organism other than a human being, A brutish, debased, or
inhuman person. Here we will expound upon the second description,
stating that an animal is inhuman or debased from something
(08:53):
or someone has been debased. They be when when something
or someone has been base, they become disconnected from their foundation.
In the process, they are detached from the very core
of their being that gives them value. And this is
why I keep saying, you know, I refuse to give
(09:15):
up my value. All right, I found it and I
refuse to give it up again. That is the case
of the Negro slave, the very culture, norms, and values
that allowed us to uplift and civilize our citizens according
to our own standards, all right, what has been.
Speaker 3 (09:39):
Taken from us?
Speaker 2 (09:41):
Right, and we must rediscover what those values are, what
that culture is, and redevelop it with the perks of
having been on this continent. I'd say that like that,
because there are some things that we have accomplished here
that we don't need to do waywith. We need to
(10:01):
move forward with them, all right. What makes man and
woman civilized? What makes us uncivilized? People are considered civilized
when they act in accordance to their understanding of the
knowledge of the nature of themselves.
Speaker 3 (10:22):
In review.
Speaker 2 (10:22):
In reverse, a person becomes uncivilized when they become subject
and governed by lower negative elements of their nature, which
in most cases is due to their absence. Was eventually
stripped of any remaining BacT that will allow that black
masses to connect with their natural divinity or even yet
(10:49):
claim any kinship to being made in the image and
likeness of God. All right, and so we've been stripped
of that right and demorlied and dehumanized. Wise people throughout
the ages have taught us how to to Wise people
through the ages have taught us to know thyself, especially
(11:13):
named Nachba and his book Know Thyself.
Speaker 3 (11:18):
In Life.
Speaker 2 (11:19):
But in the life of overwhelming majority of Negro slaves
confined to the American plantation, that was never provided the
opportunity under safe conditions that would enable the Negro to
have to even to ever publicly regain his humanity. In
(11:41):
most cases, the stronger or more educated negro was killed
outright in front of the rest of the slaves as
an example of what happens to a Nigga boy slave
when he decides to become a human. This example was
then and is presently used as a system of checks
(12:03):
and balances in order to mentally produce fear in the Negro,
thus hindering an entire race of people from achieving true liberation.
That's happening even on a microscopic basis, even under there's
(12:33):
not so much overtly as it is.
Speaker 3 (12:35):
Covertly, all right, And and and we don't understand.
Speaker 2 (12:42):
And I keep well, and people keep trying to make
me come back to it. Now I can't. I can't
come back to the word racist because that's their language,
and that's not I belong to one race, the human race,
and all other human means belong to that. And when
I keep talking about they're racist or you know, that's racist,
(13:07):
that plays into their narrative and gives value and credibility
to their terminology and their narrative where we should create
our own, all right, and develop and call it what
it is, all right, rather than And that's the dehumanization
of a people who have an African origin. I hope
(13:31):
I'm making sense.
Speaker 1 (13:32):
Yeah, you're making and that we have.
Speaker 2 (13:35):
Been made in the image of God and all other
ethnicities grow out of us.
Speaker 3 (13:44):
And they keep trying to get us to believe that
with some variation of some.
Speaker 2 (13:56):
Okay, I want us to take a small break right
here and we'll come back to again. Breaking the Curse
of Willie Lynch by Alvin Morrow.
Speaker 3 (14:07):
You have been listening to Black Thought.
Speaker 2 (14:10):
Everything must change to inform, to inspire, and to impact
on w O V. Hugh ninety five point nine. If
in we will.
Speaker 3 (14:18):
Be right back all right, people, you're back here with
Black Thought.
Speaker 2 (14:29):
Everything must change to inform, to inspire, and to impact
with the Black Unicorn and the Ryebi on w oh
Bu ninety five point nine FM. We're talking about breaking
the Curse of Willie Lynching and how the slave maker
and slave master is still working today. This is March
(14:52):
the fourth, twenty twenty five, and they still doing their
thing and we have not recognized, especially our younger generation
who don't understand that that they are aware they are
today because there's some things that other people have come
(15:12):
through and have calls to bring about some change, although
not all the change, and that they they have a
responsibility themselves now to bring about some changes rather than
being disconnected from what's going on.
Speaker 1 (15:30):
Oh okay.
Speaker 3 (15:37):
Okay.
Speaker 1 (15:38):
And it goes back to all ship. You know, we
love to talk about our allies. We love to acknowledge
our lives. We love to lives, but in reality, if
it comes down to it, are you an our lie?
Because you can have conversations all day long, right, but
when it actually comes down to you forfeiting some of
your privileges for the right thing to be done, I
(16:02):
don't see that happening. No, like active, like real time actively,
I do not see that happening. I hear all the
pretty wafers for the things that they are saying that
they support.
Speaker 2 (16:13):
Well, see, they have been brought up in the in
the lap of luxury or the lap of comfort okay
for the most part, all right, or even even the
lap of black privilege that they don't understand.
Speaker 1 (16:29):
A small, small example of this is I went to
OMJ just now, I say, well, what were you supposed
to give them? She said? He said, a paper clip.
We're talking about people that's on the bus that's walking,
but they don't. That's not something he took into account
(16:51):
because he's been pretty I have to ride the bus.
Speaker 2 (16:54):
Or or or to submit a resume other than electronically, okay.
Speaker 1 (17:01):
To understand why someone would need a force That is
such a simple example of the things that they do
not take account of that we have to deal with
and go.
Speaker 2 (17:15):
Through well, even ourselves and dealing with one another. We
don't take into account that. Maybe okay, and see, you know, especially.
Speaker 1 (17:26):
When you talk about classes.
Speaker 2 (17:27):
You can go you can go to Burger King, you
can go to Mickey D's and go to Wendy's and
whatnot and so forth and order what you want and
for the most part, you're not going to be humiliated.
But when I went to our shops, we didn't have
Wendy's and Mickey D's and Burger King back then, and
(17:49):
Popeye's we didn't have that. We had Kreskey's, Woolworths and
w T Grants, all right. When you ordered something from them,
I'll say, a hot dog and a soft drink, your
plate and your glass got broken, or a cup of
(18:09):
coffee that cup and saucer was broken, all right, those
kinds of things they don't have to they have never
had to endure. Well, I may be out of here
all right, but they will have to endure it again.
And will they have the fortitude, all right to be
able to stand up like we've had to stand up,
(18:32):
all right?
Speaker 3 (18:33):
Or will they break?
Speaker 2 (18:36):
And I'm listening to how many of our people them, well,
I have to go to my therapist because of my mistreatment.
We didn't have no therapist to go to except maybe
the black preacher.
Speaker 1 (18:49):
That we because it was more of a community. We
were each other therapist. Yes, we were there for each other.
We were each other person in the corner behind them,
rooting them on and letting them know, Yo, you can
do this, whatever it is that you want to do.
We are here to back you up. We don't have
that anymore as a community. So now you know, us
(19:11):
millennials are seeing therapists because we don't talk to our friends,
and it's sad. We have to. We talking about solutions
and how to get back to that and breaking this
Willly Lynch syndrome. Please continue, right by.
Speaker 3 (19:25):
All right, all right.
Speaker 2 (19:27):
Making man exist in the state of an animal is
a twofold process. First, there's the destruction of decent morals,
which include the perversion of people's traditional native religions, practices
and governing social norms. These laws, rules and regulations serve
(19:51):
as guidelines or a people's internal fortress to protect the
society and its citizens from foreign disruption and disorder. As
during the years of physical bondage, the bulk of the
Black community today is suffering internally because of the debasement
(20:13):
of our human foundation. That foundation consists of high level,
consists of a high level of moral ethical conduct supported
by belief and the laws of nature. And what a
good book, folk, listen, make it your business to order
it today? From Superman to Man by J. A. Rogers,
(20:39):
All right, From Superman to Man from J. A.
Speaker 3 (20:43):
Rogers, And he.
Speaker 2 (20:44):
Explores the conversation between the Negro and the white privilege,
all right, and the and how things have been thrown
back at us.
Speaker 3 (20:59):
And the the.
Speaker 2 (21:01):
Black man was able to throw it back at the
white man and show him where he was grossly mistaken.
Speaker 3 (21:09):
Want to go.
Speaker 2 (21:10):
Secondly, the dehumanization of the African happened during the entire
process of kidnapping, sail and forced enslavement. This included housing
of masses of slaves and hayfield barns with the beasts
of the field, a process that included installation of gold
(21:34):
or silver caps on the front teeth of black slaves
for the purpose of identification that many of us today
wear for decorations. In most cases, this was the treatment
given to the house negroes, but most wore the masters marked,
(21:57):
burned by the branding iron, heated and burning and hurt
with burning coals. This is one of the early stages
of dehumanization suffered by the Negro slave, and like then today,
many of us were the symbols of the legacy of.
Speaker 3 (22:15):
Our pressors on our black bodies.
Speaker 2 (22:18):
The second phase deals with the spiritual perversion of a
people based on training the black African under the Western
system of psychological domesticated system of indoctrination. This starts the
very moment when people are stripped of the personal duties
(22:41):
and responsibilities are doing for themselves under a system of
organized and constructed by their own peers. The Willie Lynch
method explained this says, anything other than the norm could
easily be classified as an enemy of the state. You're
hearing it out out of uh Sea, all right. They
(23:04):
even talking about withholding UH funding to colleges that protest
against the ideology and the actions of the present government.
Can't nobody disagree with them. Everybody's got to agree or
you're going to be punished.
Speaker 1 (23:23):
What was I saying last year? What was I saying?
They want to make this a dictatorship course, and we
are seeing it in real time, and us as a
nation of people are just crying about it, and what
are we doing? Well, not in us as a nation.
Speaker 2 (23:46):
I think what has to happen, and I don't see
it on the horizon at this point and time. But
there has to be some decent white folks who understand
that they can be in the same boat with us
and began to move against this because I am of
(24:07):
the mind again as others have said, and nobody gonna
save us but us. But they have to take and
move to save themselves. And with that happening, we may
be the benefictor benefactors of that. Okay, we as black
people should be aware that the moment we began to
(24:28):
depend on someone else to do for us what with
unity we can do for ourselves, we have given them power.
Speaker 3 (24:38):
Over our lives.
Speaker 2 (24:40):
This automatically gives the old slave mass upper hand. As
a nation, Blacks continue to suffer economically during the era
of Freedman's Bureau. Okay, that was during the New Reconstruction. Okay,
in our ignorance to do something for ourselves, we were
(25:04):
forced to turn back, turn back, turn right back around
and offer black labor to the former slave masters in
the form of sharecropping. Look very carefully at the name
of the community organized for conceptualized to conceptualize and define
(25:28):
what freedom would be to the Negro slave after being
released from their state of physical captivity.
Speaker 3 (25:36):
The word freed in the terms Freedman's Bureau implies that
we were released.
Speaker 2 (25:42):
By permission of another power, and we had no responsibility
in planning of our own liberation. Proof is in the
underlying route meaning a freedman, we as a people will
will will never get true respect equal to the level
(26:04):
of other nations, because we had nothing to do with
our own freedom. Therefore, one hundred and thirty seven years later,
we read one hundred sixty years later, we still do
not enjoy nor do we benefit from the fruits of
our labor as a whole, like people from other cultures
(26:26):
that have recently crossed over the borders of North America.
And not only that, but see you and you had
the dismantling of the Freedman's Bureau, just as you had
the creation of the Department of H E. W. In
the nineteen sixties, all Department of Health, Education and Welfare,
(26:47):
which was dismantled, and it was dismantled so that little
by little, you can take and remove the perks of health,
remove the perks of education, remove the purpose of welfare.
In the nineties, the perks of welfare was removed, all right.
(27:10):
And then with the coming of Obama, all right, and
the Affordable Care Act, all right, we put a black
face on it. We call it Obamacare, all right. And
so now that must be dismantled, which is in the
process now now on the as of January twentieth of
(27:30):
this year, all right. And then the Department of Education
is being dismantled.
Speaker 3 (27:36):
All right.
Speaker 2 (27:37):
All of this will be privatized if it does exist
at all, all right, especially education, all right. And if
you want education, you're gonna have to pay for it,
but you won't be able to pay for it because
you won't have the kind of money that requires.
Speaker 1 (27:52):
Yes, t is the goals.
Speaker 2 (27:57):
Mm hmm.
Speaker 3 (27:58):
All right. Then, as we move forward again.
Speaker 2 (28:03):
In chapter three, he talks about understanding division, Willie Lynch says,
in my bag here, I have a full proof method
for controlling your black slaves. I guarantee every one of
(28:24):
you that, if installed correctly, it will control the slaves
for at least three hundred years. My method is simple,
any member of your family or your overseer can use it.
I have outlined the number of differences among the slaves.
I take these differences and make them bigger. I use
(28:47):
fear distrust, and it be for control. These methods have
worked on my modest plantation in the West Indies, and
it will.
Speaker 3 (29:02):
Work throughout the South.
Speaker 2 (29:04):
Take the simple little list of differences and think about them.
On top of my list is age HM, but it
is there only because it starts with an A.
Speaker 3 (29:20):
The second is color or shade.
Speaker 2 (29:24):
There's intelligence, size, shape, sex, size of plantation, status on plantations,
attitude of owners, whether the slaves lives in the valley
or on the hill east west, north of south, have
fine hair, coarse hair, or tall or short. Now that
(29:48):
you have a list of differences, I shall give you
an outline of action. But before before that, I shall
assure you that distrust is stronger than trust, and envy
is stronger than adulation, respect or admiration. The black slave,
(30:13):
after receiving this indoctrination, should carry on and will become
self refueling and self generating for hundreds of years, perhaps
even thousands. Don't forget you must pitch the old black
(30:35):
male versus the young black male, the young black male
against the old black male. You must use the dark
skinned slaves versus the light skinned slaves, and the light
skinned slaves versus the dark skinned slaves. You must use
the female versus the male, and the male versus the female.
(30:57):
You must also have your white servants and overseers distrust
all blacks. But it is necessary that your slaves trust
and depend on us. They must love, respect, and trust
only us. Although this although this instructional speech was delivered
(31:20):
by Willie Lynch on the banks of the James River
the year seventeen twelve, these same tactics are still being
applied in the workplace and on the black family in
the year twenty twenty five and beyond. Before going any
further at this point, we must come to the agreement
(31:43):
that at the foundation of the slave makers thinking was
and still is, the belief that the Negro male and
female must remain divided and ignorant in order that his
system may function according to his plans uninterrupted, in the
orderly fashion. While we are still involved in the process
(32:09):
of breaking the curse of Willie Lynch, we must and
I'll leave there while we take another station break again.
You've been listening to the Rabbi and the Black un
Unicorn on Black Thought. Everything was changed in form to
inspire and to impact on w o v U ninety
(32:31):
five point nine. If n we'll be right back, all right, people,
you're back here with Black Thought. Everything was changed, Jordan
w o v U ninety five point nine. We've been
talking about breaking the curse of Willie Lynch and we've
(32:53):
found some very interesting things. Uh and uh, i'm i'm
I'm appalled, okay.
Speaker 3 (33:06):
That we're not.
Speaker 2 (33:09):
As a people more unified, all right and moving. All
this information is out here, the the footprint. You know,
we can follow the footprint historically and currently. All right,
but yet you know, we we want to we want
to stay in that dependent.
Speaker 3 (33:31):
State comfort.
Speaker 2 (33:35):
Yes, yes, yes, suffered, comforted uh, comforted in our suffering.
Speaker 3 (33:41):
Yes, and.
Speaker 2 (33:45):
We we we also need to understand that I don't
know whether we can we can uh cause it to
happen directly, but there must be a healing. Listen, people,
listen to me. Listen to me, my listening audience, listen
(34:07):
to me very carefully. There needs to be a healing
in us. Restmandminikan, you know, has a prescription. I don't
agree with all of it, okay, because for me it
begins to border on ancestor worship, not ancestor honoring, okay,
(34:31):
but he does have some steps that that I do
do agree with. And then the other piece of it
is they need to be healed from the psychosis of
white privilege, white dominance, and white supremacy.
Speaker 3 (34:48):
These are not.
Speaker 2 (34:52):
The thoughts, ideologies, and practices of people who are who
are saying.
Speaker 1 (35:04):
Because they're not right, they're not. Just be very clear
and transferred and.
Speaker 3 (35:15):
So off the mike you were.
Speaker 2 (35:16):
You were saying, you know, what are some of the
solutions and what do you have to offer you need
for a.
Speaker 1 (35:23):
Solution for me. For me, I can only speak for myself.
I am no psychiatrist, psychologists, or counselor. But I know
that what has helped me in my family understanding our lineage,
(35:43):
Like I've been visiting the Cleveland Public Library genealogy department
to dig deeper into my roots and know where I
come from, Like I know my grandparents. Before I started
this journey, I knew my mom's mom was from West Virginia,
she was native. I know my dad's mom was from
like Kentucky straight off of plantation, but I did know details,
(36:08):
and I feel like once you are able to kind
of connect the dots of your lineage, it gives you
a deeper connection just to yourself, to be honest, That's
how I've been feeling. That's one that I feel like
I've been definitely healing for me and my family. Another
(36:31):
would be me just simply going into myself and calming
my spirit and figuring out what was best for me
moving forward, and understanding what symptoms of the Willie lynch
that I may have been carrying with me, and once
I become conscious of those symptoms, making sure on my
(36:52):
daily behaviors and practices that I'm not exuding those behaviors.
Like I'm not trying to argue how yellow girl, because
she how yellow and I'm dark skinned and I just
don't like.
Speaker 2 (37:04):
You like that.
Speaker 1 (37:06):
I don't. And before I've read things these of that
nature to understand my natural disdain for certain things, I
didn't understand it. I just knew I didn't like it.
But now with me educating myself, and that would be
my main My main tibit to educate yourself, whether it
is your lineage, whether or it is. You know, whatever
(37:27):
that education may look like for you in this step
of the journey, let that be that. But continue to
educate yourself. You will never know everything of this realm,
so there's always something to learn. What about you? Rob
bout what you got?
Speaker 3 (37:45):
I agree with you. One.
Speaker 2 (37:49):
I think one is reconnecting with nature. Yes, because having
lived with them, okay, and I hate saying that, but
under their control, they're the only group of people on
the face of the earth that lives at odds with nature,
all right, and we need to learn how to live
with nature again.
Speaker 3 (38:10):
Secondly, is developing a spirit.
Speaker 2 (38:14):
If we can't develop a spirit of unity, at least
a spirit.
Speaker 3 (38:18):
I think doctor C. J.
Speaker 2 (38:19):
Matthews calls it a spirit of cooperation.
Speaker 1 (38:24):
I think another big one is rebuilding not trust. In
the book a little earlier, you read mistrust is stronger, and.
Speaker 2 (38:34):
Yes, and it's taught by them, you know, but they
don't trust this, and we can't trust one another.
Speaker 1 (38:41):
And unfortunately we have a very high level of mistrust
amongst each other and for everything else. And we have
to heal that. We have to get to a point
of trust. But we also have to work on giving
each other reasons to trust each other.
Speaker 2 (38:59):
How can culturally, okay, culturally, how can we do that
when our moral fiber has been dissolved?
Speaker 1 (39:08):
Outreach again, I'm always going to go back to outreach,
each one, teach one, having community meetings and understanding like
of what the mission is for our communities nationwide. And
maybe you can start here in Cleveland where we are
having those micro groups conversations and letting it grow by invitation,
week by week however that may look like, but understanding
(39:30):
that we have to work within our own communities to
build that trust before we could build it with outskirts.
Speaker 2 (39:37):
And one of the things I used last month in
our in our talks of African heritage, I used something
Tdjake's used and people visualize this, so maybe you can.
Speaker 3 (39:51):
You can do it yourself. You take one hundred dollar bill,
a fifty dollars bill.
Speaker 2 (39:58):
You know, and and it is what it is, just say,
a fifty dollars bill, and you crumble it up, and
then you take it uncrumble it.
Speaker 1 (40:08):
What is it still a dollar?
Speaker 3 (40:11):
Still a fifty dollar bill?
Speaker 2 (40:13):
You take it to crumble it back up again and
stomp on it, step on it, you know, you take
pick it up and undo it.
Speaker 3 (40:19):
You know, what is it?
Speaker 1 (40:22):
What is it still saying?
Speaker 3 (40:24):
Still a fifty dollars bill.
Speaker 2 (40:25):
So, no matter how abused and misused it is or
corrupt that it is, okay, correct, it still holds its value.
And we must understand that no matter what they have
done to us and our doing to us, we still
hold our value. Yes, it makes sense.
Speaker 1 (40:45):
We definitely need to work on community confidence. Yes, which
goes into.
Speaker 2 (40:52):
And understand that we all listen to me, We all
have AI, not artificial intelligence, no, but ancestral intelligence that
passes through our DNA. We are the creators and purveyors
(41:13):
of civilization and that creativity is still within us, and
we can take and reach deep down inside of us
and pull up from the depths of our DNA and
to be again able to create a community a culture
that passes.
Speaker 3 (41:32):
Anything they can do.
Speaker 2 (41:35):
And I think we have to do it in a
way that will eclipse any kind of violence that they
will come at us with HM and I feel that
it can be done with a very strong spiritual force,
spiritual wall, if you will, that their violence cannot penetrate.
Speaker 3 (41:59):
Love. That okay.
Speaker 2 (42:00):
I'm reminded of a scripture where there was a battle
taking place, and the person says, look, i'm scared, you know,
the prophet and his his servant, and the servant says,
I'm scared. You know we're outnumbered, and what's gonna happen?
You know that there's just tender one. You know that
there's one hundred to one thousand and.
Speaker 3 (42:21):
One and it's just the two of us.
Speaker 2 (42:25):
And the prophet said no, no, no, and he was
able to let him see in another divention of dimension,
the hosts that was standing ready all right to do
battle for them. And listen, for people, listen, I am
not a hater of white folks.
Speaker 1 (42:43):
Accused of such, yes, And there's.
Speaker 3 (42:46):
A preacher spreading hate.
Speaker 2 (42:48):
Oh, I'm just just just I'm not. I'm not a hater.
But I understand their nature of understand their history, understand
their culture, all right, and I refuse to yield to
it in them. Don't hate them, all right, but I
want us to come out from under their dominance, come
out from under their terror, all right, come out from
(43:10):
under their their supremacy, and understand that it ain't about them,
It's about us, all right, and do what we must
do to take our rightful place, all right, on this
continent on this globe.
Speaker 1 (43:29):
All right, I love it.
Speaker 3 (43:34):
All right? You have any other suggestions for our young people?
Speaker 1 (43:40):
Oh, for the young folks, listen to the elders. I
would definitely say, if you have elders in your family
and your life that's around guiding you or just around,
ask them questions. Ask them about the good old days,
Asked them about their parents and their things that you
(44:01):
never thought to ask them, or conversations that y'all never had.
Start to have those conversations with the elders in your family,
because you that will expose you to a different level
of understanding. And I'm talking active listening. I'm not saying,
you know, ask him a question and be like, oh whatever,
old person.
Speaker 2 (44:21):
No.
Speaker 1 (44:23):
Like, actually listen to what they are saying. The stories,
Listen to the stories, especially because a lot of times
we don't realize things about ourselves until we hear certain
stories that have a gird in our family or understanding
how we can avoid certain situations by listening to those
stories as well. I love like I've learned the most
(44:49):
about my dad's people the past three months just asking
him questions that I've never asked him before, and just
listening to him lit him talk. And you know, the
more we talk, the more questions come about. But it's
only because I asked that one sparking question about his
(45:12):
mom's life in Kentucky, Okay, And like I wasn't around,
I just know the stories. And that's when you know,
you open that door. And a lot of times they
want to share, they wanted, they want you to know.
They feel like you just don't want to listen, so
they don't say much.
Speaker 2 (45:29):
And sometimes you need things to not all are always
not the way they seem.
Speaker 3 (45:37):
It took me to eighty.
Speaker 2 (45:38):
Five years old, just last year that I came to
understand my mother. All right, I thought I did, but
not until last year. And with that being said, people listen.
Paul Lawrence done by again, across the bread in the corner,
to sleep in a minute, to smile in an hour,
(45:59):
to weep in, and a pine of joy to a
peck of trouble, and never laugh.
Speaker 3 (46:04):
But the moons come double. And that's life, a.
Speaker 2 (46:07):
Crust in a corner that love makes pressures with a
smile to warm and tears to refresh us.
Speaker 3 (46:15):
And joy seems sweeter when comes after.
Speaker 2 (46:21):
In a month, and a moon is the finest of
foils for laughter, and that is life. And so people,
I will drink from my part of the river, and
no where shall keep me from it. This is the
Rabbi saying Shalom Jabbah for Uni and myself.
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