April 26, 2025 • 51 mins
In this critical episode of Black Thought: The Spark, Pastor Gohlstin and DJ Black Unicorn address the painful reality of the Black community existing in fractured masses — divided by ideologies, geography, class, and mistrust. They dive deep into how this fragmentation weakens our collective power and how the road to true restoration begins with returning to, redeveloping, and agreeing on a set of core values.
This conversation challenges listeners to think beyond individual agendas and personal gains — and to focus instead on the principles that can unite a people. Without shared values, there can be no shared future. Healing starts with reestablishing who we are, what we stand for, and what we will build together.
This conversation challenges listeners to think beyond individual agendas and personal gains — and to focus instead on the principles that can unite a people. Without shared values, there can be no shared future. Healing starts with reestablishing who we are, what we stand for, and what we will build together.
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Transcript
Episode Transcript
Available transcripts are automatically generated. Complete accuracy is not guaranteed.
Speaker 1 (00:03):
This is w OVU Studios.
Speaker 2 (00:08):
Good afternoon people. This is black Thought. Everything must change
to inform, to inspire and to impact. On WOVU ninety
five point nine FM. This is your host Rabbi along
with the black Ulicorn, trying to say something that's relevant
to us or JUNI high in the world are you?
Speaker 3 (00:29):
I'm blessed by the best of your best belief.
Speaker 1 (00:31):
I am good despite all my trials and tribulations as
of recent but you know, life be life.
Speaker 3 (00:39):
And as the kids say.
Speaker 4 (00:42):
Yeah, yes, I'm good. How about you, I'm good. I'm good.
I'm good. Retiring, yes, yes, we're retiring on May third.
Speaker 2 (00:50):
We'll be celebrating our retirement at the Mediterranean Room on
May third at six pm. If you want tickets, call
my wife, Missus Goldstein, at area code two one six
seven eight nine seven five eight four and Steve, Steve Marcus,
(01:19):
did you get.
Speaker 4 (01:20):
That number of UNI?
Speaker 2 (01:23):
I didn't let me see here if I can, I'm
trying to hold something else here.
Speaker 3 (01:30):
I was busy thinking about the brisket you never bought me.
Speaker 4 (01:34):
Listen that that place is out of sight.
Speaker 2 (01:37):
The problem with UNI is that when I come on Tuesday,
they're not open. They don't open until eleven, and we
do the first show at at ten. Yes, that's that's uh,
that's the problem we have there. But what I'm what
I'm going to do probably is get is holler at
(01:58):
you and your daughter to come and join me for lunch.
Speaker 3 (02:01):
One day, okay with my hunt.
Speaker 1 (02:07):
Okay, okay, here it is okay, yes, and I also
have the snippet whenever you are ready.
Speaker 2 (02:16):
Okay, well, okay, okay, I want to give Steve Marcus
his phone number.
Speaker 4 (02:22):
Uh.
Speaker 2 (02:22):
Eric killed two one six seven eight oh one seven
thirty one one seven three one. That's Elaine Goldston two
one six seven eight nine seven five eight four and
Pastor Stephen S. Marcus two one six seven eight zero
(02:46):
one seven three one.
Speaker 4 (02:49):
You're all right.
Speaker 2 (02:55):
We we had been looking at something, uh and it
was very uh for me, it was very revealing.
Speaker 4 (03:05):
Uh. And UH.
Speaker 2 (03:07):
Then we had a meeting uh Sunday through the solutions,
and there was a young lady in the meeting who
brought up.
Speaker 4 (03:19):
Uh an idea and.
Speaker 2 (03:24):
Um that is again I think we talked about it
this morning. UNI, that we have our community is in
what is called fractured masses, uh, and that we need
to come together. The young lady that was in the
meeting UH Sunday night UH made a comment that we
(03:51):
doctor Bearisha Day and others, and we have been making
as as a people. We're going to have to return
to redevelop agree, identify and agree on some core values.
Speaker 1 (04:09):
Yes, yes, yes, or I agree because the core values
you know, you know, did you ever have any incidences
with your mother or father growing up when they sat
you down and said, look, we don't do things like that.
Speaker 3 (04:23):
This is the code that we live. Those conversations aren't happening.
Speaker 1 (04:28):
Yes, and we have to introduce that back into our
black families because that is how that knowledge was spread,
when you messed up and your parents sat you down
and let you know, we don't operate in that fashion.
That is not our pedigree. We do not do those
type of things. This is the code that this family
lives by. There is no more family code and the
(04:51):
black family. That is a problem. And I'm not talking, okay,
I don't mean to blanket all black families because that's
not the case of my black household. However, a lot
of black households do not have a family called anymore.
Speaker 4 (05:05):
Yes, it's a.
Speaker 2 (05:06):
Problem, Okay, and this young man here, can you can
you let this? His name is Justin Scott, Okay, Justin Scott,
and he has a very unique perspective on how young
some young people are seeing things.
Speaker 4 (05:25):
And I want us to discuss this. Yes, let's do it.
Speaker 1 (05:33):
If my computer wanted to play, whichard is this is interesting?
Speaker 3 (05:40):
Is that you?
Speaker 2 (05:41):
No?
Speaker 1 (05:42):
That is definitely, So go ahead and give him a
little background on this clip while I figure out what's
going on.
Speaker 4 (05:53):
Too late, never mind, he said.
Speaker 5 (05:56):
So we're going to talk about a very particular philosophical
political fact action. They aren't always organized, but it's ideologically aligned.
And I even am concerned with even giving this a
type of thing a name. But they are the fractured
mass right within black men that a lot of people
are being terrorized by.
Speaker 2 (06:17):
Right.
Speaker 5 (06:17):
So so I just wanted to give this type of
short opening because we're going to go into a group
that don't you identify with, because it's very important you
hear what they So this is a philosophical class of
men who view black liberation as black male ascension right,
not collective freedom right. They're anti reparationists, so they're suspicions
or hostile toward feminism, queer liberation, or intersectionality, and usually
(06:39):
it often appeal to natural order, strength, family, or manhood
as sacred concepts. They idalyze figures like Elijah Mahamid, Kevin Samuels,
or even Clarence Thommas right, people who stood their ground,
stood their ground, like they spend older men from religious
nationalist traditions, younger men radicalized by YouTube TikTok or manosphere content,
formerly progressive men who became disillusion and turn toward gender
(07:01):
based blame for black suffering.
Speaker 6 (07:03):
But how large is this group?
Speaker 5 (07:05):
It's not monolithic, right, but its influences stronger than its numbers.
Online ecosystems usually amplify these voices disproportionately, and there's a
silence amongst moderate men who won't really challenge these guys,
but they offer a seductive clarity. It's not white supremacy,
it's feminism, it's not capitalism. It's to gaze actively right
in his mindset in this group that hasn't been you know,
(07:28):
organized so far, around ten to twenty percent of black
men or in this group, and even more or online, right,
Like there's more online than in real.
Speaker 6 (07:37):
Life or in this group.
Speaker 5 (07:39):
Does that tell you about the situation, right, it's influenced
by its talking points right far more, especially younger men
navigating identity in the confusing world, so they tend to
hear this type of thing out. But here's where they
came from, because this is important. So there was post
emancipation disempowerment. So after slavery, black men were promised manhood
and society gave them nothing. They couldn't take their families,
(08:00):
they couldn't own land freely, and they were emasculated in
the white gays. So they internalized white patriarchy, hoping to
climb the latter by becoming what they hated. Then the
civil rights right, the civil rights and the gender betrayal myth.
So many believed that civil rights was a fight about
black men getting their due. But then women started demanding agency,
queer folks started emerging publicly in the black community, and
(08:21):
this was read by somebody's betrayal as if liberation was
stolen or fragmented when the skin color never changed. But
then there's coin in the destruction of the black community.
The United States intentionally sold Season of Division, right. They
targeted male leaders for death and imprisonment, right in a
group that already was fragile. They did this on purpose, right,
for a group that already felt fragile, and then exploited
(08:43):
gender rips and black power movements, fragmenting organizations amongst patriarchal lines,
just to target this group. Then there was the rise
of the manal sphere right in digital echo chambers. So
in the twenty tens, you know, there was the high
value man culture, misogyno or mass behind black empowerment, rewriting
history the blame black women versus them to collapse. But
they're not fighting for freedom, they're fighting for a throne.
Speaker 2 (09:04):
Right.
Speaker 5 (09:04):
They want to see at the table of global patriarchy.
Rapiation reparations to them is not about repair. It's about
reward for surviving humiliation as men. That is what they want,
a reward for surviving the humiliation. Right, Like, they're very aggressive.
You probably know people like this, but it is this
is one of the units like the tenets of self
(09:27):
policing right here, disorganization. But I also want to talk
about another group of black men, right, and we can
name this man right, I mean, we can name them
a lot of things. The base name I got for
them is like the rewoven Sons, they put back together.
These to put back together folks, right, the puzzle pieces
in our community. These are black men who rejected patriarchy
(09:49):
as a tool liberation, embrace healing softness and emotional literacy,
queer feminine solidarity, and communal ethics. And they believe black
freedom cannot be real unless all Black lives are free,
especially tho who are pushed to the margins.
Speaker 6 (10:01):
This might include you know.
Speaker 5 (10:02):
Activist scholars like like Heisi Layman, Hope, I said it
right right, Donnell Moore, Bell Hooks, mail readers, creators like
Terrence Nance Tyler, James Williams or Moses or some yeah,
but fathers, brothers or lovers who cry, listen and protect
without dominies and who let gold stoicism as the cost
of survival.
Speaker 2 (10:22):
Right.
Speaker 5 (10:22):
They believe that freedom is not shared, or it does
not freedom at all. Manhood is not a goal. It
is a cage. Power does not trickle down and ripples outward,
and reparations must repair the soul, not just the pocketbook.
But they usually feel exiled by both white society and
the taxi ends of black patriarchy. It's like they're rebuilding
something ancient and tender. But maybe something we've never even
seen at scale. And black male culture really, right, it's
(10:45):
like they're carrying the grief of ancestors and choosing not
to convert it into violence but into compassion.
Speaker 6 (10:50):
So here's where they really would have came from.
Speaker 5 (10:52):
Right, Maybe some of the spiritual poets of the reconstruction right,
think Frederick Duckley's when he Wept over his Mother's Grave?
Right or w e b the boy's writing led us
to his dead's sign. That's what we want to see.
These were men wrestling with vulnerability long before it was
a cool thing, the quiet.
Speaker 6 (11:06):
Decenters in the civil rights movement.
Speaker 5 (11:08):
Right, So men like they are rusting who was gay?
And the key strategies for MK or James Baldwin right
or Neo Soul right or New Black Renaissance and the
two thousands in the nineties gave birth to artists who
asked the question, what if we choose to love? What
if we healed before we fought? Those were big things, Right,
this is what we're looking for, and it does exist.
But the thing is is that you know how I
(11:28):
said ten to twenty percent for that other group, this group,
it's vast and potential, right, we can't even determine how
many people are like this because they're usually isolated but
deeply powerful when connected.
Speaker 6 (11:41):
And many of them don't have platforms because they.
Speaker 5 (11:43):
Hold emotional and moral authority in the communities, right, not online.
And then they don't recruit by fear, but they inspire
through witness.
Speaker 4 (11:51):
Right.
Speaker 5 (11:52):
So they're the ones who are at the funeral who
are breaking down crying, and they're the ones who are
protested holding their child's hand. They're the ones who are
checking in on their trans cousin. They're the ones who
are reading like Andre Lord in the Secret. Okay, it's
just one of those things, Like it's really that type
of situation. So it's the difference.
Speaker 6 (12:07):
It's the difference between freedom is control and freedom is connection.
Speaker 2 (12:11):
Right.
Speaker 5 (12:11):
I just want to want that to be known. But
now we're gonna kind of get into something a little more, little,
little deeper.
Speaker 6 (12:17):
With this one.
Speaker 5 (12:18):
This is the deep battle Black video that I was
talking about earlier. So black men right now are really
out of crossroads right spiritually, emotionally, intergenerationally. The soul of
black misculinity right now is split, is literally split open,
and the fracture lines are real. We have this fractured
mass right, who are burned out, suspicious, protective, buthrding, isolated
(12:38):
among brothers, and often loving but emotionally underdeveloped.
Speaker 6 (12:42):
They're trying to hold.
Speaker 5 (12:42):
It down, provide, and exist without clarity about who they're
supposed to be in a collapsing world.
Speaker 6 (12:46):
They're stuck in a double bind.
Speaker 5 (12:48):
Be strong to survive, but also be soft enough to
be safe for your people, and they're afraid to fail
at both roles. So in this case, there are fuel
by grievances right, YouTube, pseudo wisdom, and nostalgia for imagine thrones. Right,
they're growing louder and especially online, but their roots are
in trauma, not in truth. And here's one easy script
they come in. It's everyone else's fault. Reclaim your crown.
(13:10):
That's a good way to think about it, right, But
their kingdom is built on exclusion, and their power depends
on denying others theirs. And we're talking about a fractured
mass within black men who are denying other black people.
Speaker 6 (13:22):
Matter of fact, let me stop.
Speaker 5 (13:23):
They're denying all of us rights because they're worried that
a black woman might get more than them in a
case where they deserve more. That is what they're willing
to do right now. And this other group right when
I was talking about three Wove and Sons or you know,
just just naming them.
Speaker 6 (13:38):
They're small, but they're fierce and clarity.
Speaker 5 (13:40):
They would show up in like a healing space and
a queer friendly activism, in fatherhood support groups and spoken
war or unspoken word or like alternative like art scenes
and things like that, community gardens, Greek circles. They don't
have a share of banner yet, but they're forming spiritual
connections and these are in the how did I put this?
They are choosing to be men who are with their people,
(14:01):
not above them. That's what they're That's what they're choosing, right.
They're learning to forgive their fathers without becoming them. That's
how it looks, right. And then the youth are watching
it all, right, this is really the wild card gen
Z and Jen Alpha. They're watching Andrewsay and Kendrick Lamar,
Kenny Samuels and Uncle Phil right, TikTok rage pods and
gentle dad content. They're seeing it all and they're being
(14:23):
pulled between the polls and what we show them through story,
through presence and example, and that will define the next
era and they're still malleable. So really we're in the
middle of a spiritual war for definition, and the battlefield
is about what does it mean to protect someone? What
does it mean to feel something to survive it? Who
am I without being the sinner or someone else's suffering?
Can I be black, masculine and free without dominating someone?
(14:44):
It's the question, right that they need to reckon themselves with.
So it's really not about even making the perfect man, right,
It's about making accountable ones, and it's not about making
dominant men. It's about making connected ones, right. I just
wanted that to be known. Is this is a long,
rambling one, but it's really just about the fact that
(15:08):
these men who are doing well feel ashamed, and these
men who want to dominate are also ashamed. Right, But
both of those can only come from a white guy.
Speaker 6 (15:20):
And it's not funny. That's how bad it is. That's
how funny it is. It's not even funny.
Speaker 4 (15:26):
All right.
Speaker 2 (15:27):
I'm hearing that. I'm hearing that, and I feel, yes,
I can be a black male and be protective without dominating,
all right. But yet we have to define when we
talk about dominance, all right, because there is a natural
dominance that takes place because of presence, all right, And
(15:51):
then there's a dominance that takes place because some manipulation.
Speaker 3 (15:55):
And that's that's the problem.
Speaker 4 (15:57):
Yes right, all.
Speaker 2 (15:59):
Right, So I can't I can't apologize, all right for
the dominance of my presence.
Speaker 4 (16:07):
That's that's what I am as a black.
Speaker 2 (16:10):
Male, Yes, all right, who who is let's say, quote
unquote responsible. Okay, but now you know, but now the
dominance that I take in a similate.
Speaker 4 (16:28):
Because I am.
Speaker 2 (16:31):
Copying with the slave maker and the slave master has done,
that's a different story. And I think our young people
are having problems because there's so many people who are
blurring those lines, who are not defining dominance in its natural.
Speaker 4 (16:51):
State or in this manipulated state.
Speaker 1 (16:54):
There's a lot of things that are not being defined explained,
that are being misled and misleading, misrepresentation of a lot
of things for our youth. And that's why I say
I started at the beginning of the program saying, our
black families have to get back to explaining the black
(17:15):
codes to the black children so they understand what morals are,
what ethics are, what loyalty is, what true love means,
what it means to love yourself all of those.
Speaker 2 (17:26):
Things, and we need to understand inhuman nature there are
gonna be some people who will never accept.
Speaker 4 (17:31):
The moral codes.
Speaker 2 (17:32):
Hey hey, black white, greed of purple, okay, and those people,
all right, we have a problem with, okay, And I
think the relationship becomes limited.
Speaker 4 (17:46):
It does, okay. Now you know, for instance, just hypothetically, we.
Speaker 2 (17:54):
Have a way that we live in our house, our home, okay,
all right, and we have certain things that we do
we don't do all right, certain places we do it,
certain certain things we do it certain times and whatnot
and so forth. Now you coming over, all right, and
you don't want to find out kind of what that is, okay,
(18:19):
and you're gonna just do any kind of way you're not.
You're not going to be welcome in our in our domicile, yeah, okay.
Speaker 3 (18:27):
You have to respect the home rules, yes, okay, or
you don't want to.
Speaker 4 (18:31):
And I think that's that's what's happening.
Speaker 2 (18:35):
You know, some people say, well, I want to live
my life any and live by my code anywhere I go,
all right, and you you know it does absolutely Okay.
Speaker 1 (18:46):
That's like me going to a different country and not
a biding by their law.
Speaker 4 (18:52):
For instance, im to jail.
Speaker 2 (18:55):
I'm hearing some people who have been going, and I
got somebody else. I just told the gonna go to Dubai.
I don't see why, all right, but they want to
go everybody. That's a trend, it's a flex exactly.
Speaker 4 (19:07):
Yeah, okay, if.
Speaker 2 (19:08):
You're going to Dubai, but if you go with your mate,
you and your mate cannot show any public affection in Dibai,
all right. You can't walk down the street holding hands,
or you can't walk down the streets hugging one another.
You you get thrown in jail. So there's no sense.
Speaker 4 (19:26):
And you're going to Dubai and saying I'm gonna do
what I want to. This is me, and I'm gonna.
Speaker 1 (19:32):
Do from what their norm is. I can walk up
the street and smoke a joint.
Speaker 2 (19:37):
Now I can't do that, no, right, Or you really
can't do it here, all right, Although it's it's permissible
in Ohio, it's the fans can arrest you because it's
still federally illegal.
Speaker 1 (19:54):
But the likelihood of me getting away with that is
much much higher here because yes.
Speaker 2 (20:01):
Yes, yeah right, However it's still the possibility is therefore
it to happen. Yes, and so therefore if I'm on
smoke of joy, Okay, I'm going to be a little
discreet about it. All right, people, you're back here with
(20:21):
black thought. Everything was changed to inform, to inspire, and
to impact. This is again Rabbi along with the Black Unicorn,
and we're talking about a little presentation we just heard.
We played it back from for you, from Justin Scott.
Speaker 4 (20:39):
So what say, ye.
Speaker 1 (20:42):
Uni, I just feel like we have so much to impact.
He went through the timeline, Yes, the wise, the explanations,
and it's just let's start at the beginning, the fractured
mass population in the black community of men.
Speaker 2 (21:02):
Well, see what we must understand that their fractured masses
and all ethnicities.
Speaker 1 (21:08):
Okay, yes we ain't talking about them, we're talking about
black marriage.
Speaker 2 (21:11):
Okay, all right, but but but we we we're not
different than any other human beings in terms of in
human terms of human behavior. Now, our human behavior has
been influenced by certain circumstances. Nevertheless, it's still human behavior. Yes,
(21:34):
all right, we're not gonna react outside of what is
norm for human behavior. Okay, So with that, all people
are fractured masses. All Chinese don't believe in the same thing.
All Japanese don't believe in the same thing. All Russians
(21:57):
don't believe in the same thing, you know, All all
Nigerians don't believe in the same thing. All Cameroonian don't
you know, All Ethiopians don't believe in the same thing. Okay,
All Mexicans don't believe in the same thing. All right,
So I mean it's it's it's we we we Every
every community, every ethnicity, if you.
Speaker 4 (22:18):
Will, is fractured. The church, I pastor everybody don't believe
in the church.
Speaker 2 (22:29):
Everybody in the church is not there. In fact, they
say eighty percent of the people who go to church
are unsaved. So you know, so you have fractured communities,
you have you have some black folks driver shivvy, some
black folks floats swear By Ford. So you know, we're
(22:54):
not all gonna believe the same thing. So human behavior
says that we're we. But is there a common ground
that we call a moral foundation or core values that
we all can embrace.
Speaker 4 (23:09):
Sunday is Easter? All right, You're gonna.
Speaker 2 (23:13):
Have people who only come to church this this month,
next month, Easter and Mother's Day.
Speaker 1 (23:21):
You'll have people that say, Hey, I haven't been to
church all year, I ain't going this Sunday either.
Speaker 4 (23:26):
Yes, yeah, okay.
Speaker 2 (23:28):
And then I have people who say, I'm in church
every Sunday, but I'm not going this Sunday because the
people who don't come are gonna be there.
Speaker 4 (23:38):
So it's it's fractured, okay.
Speaker 2 (23:41):
And so do we do we do we do we
concentrate and keep talking about the fracture the crack, all right?
Or do we find a way to take and mend
the crack so that we can have a common values
coming core values?
Speaker 1 (24:01):
So are we done talking about Is that your way
of saying we're done talking about the fracture? No?
Speaker 4 (24:05):
Oh no, no, no, no, no.
Speaker 1 (24:07):
No, We're talking about the black men fressure right now.
Speaker 3 (24:11):
I want to finish talk about it. I want to
understand because I understood what he was saying.
Speaker 1 (24:17):
But I think you could be helpful to our listening
audience and explaining what he meant when he was talking
about the rewards for surviving such humiliation. Can you dive
a little deeper into that and why some of these
populations may feel like they are old something.
Speaker 2 (24:36):
One of one of the things that that we must
we understand is that we have been exiled, okay, from
our land, from our culture, and from our identity hmm.
(24:56):
Even as men. There are some who refuse to accept
us as full humans, okay. And the four hundred and
sixty years that we have been involved in this peculiar
institution that is still going on today. All right, it's
(25:19):
just been repackaged, okay to make us think that we're
something that we're not. The four hundred and sixty years.
Speaker 7 (25:32):
All rights has conditioned us, programmed us.
Speaker 2 (25:44):
A new orientation driven into us, all right by fear,
control and dominance. Okay, that we have to some degree
learned how not to be human mm hmm uh. And
(26:07):
but not animals either, okay.
Speaker 4 (26:14):
Uh.
Speaker 2 (26:14):
There there there have been instances on the plantation where
a young male was born and the slave master was
watching his you know, growing growing, and uh, I'm.
Speaker 4 (26:29):
Just gonna use you, you know. Oh, you know there's an.
Speaker 2 (26:31):
Example, Oh Uni, I said, fine, young boy, you got there,
you know, looked like he gonna really make a good
hand one day. And also mastery, he ain't no good, right.
Speaker 3 (26:42):
He ain't gonna good.
Speaker 1 (26:43):
He can't do nothing to get him shiftless.
Speaker 4 (26:46):
Yes, and no, he ain't.
Speaker 3 (26:48):
Got no strength at all. Right, you don't want him master,
all right?
Speaker 4 (26:52):
Okay?
Speaker 2 (26:53):
And so that that that that that became a that
became a survival oh okay, mechanism.
Speaker 1 (27:02):
Yes, that was a survival mechanism. That wasn't her you know, disrespecting.
She wasn't trying to disrespect or belittle her child in
that moment.
Speaker 3 (27:13):
She was protecting her and trying to hold on to
her child.
Speaker 1 (27:17):
Yes, but her child didn't know that wasn't able to
understand what was happening. All that child heard was the
words that came out of their mother's mouth without explanation.
Speaker 2 (27:30):
And there was never any explanation given. Okay, listen, listen,
I have I had a traumatic experience. The latter part
I can't remember what it was, the latter part of
the last year, the first part of this year. I
am eighty six years old, had been going through something
(27:51):
most of my life that I can remember, Okay, with
my mother, and I finally just recently heard my mother
and understood her. Hello, and now all the things that
she did that I saw as negative and and and didn't.
Speaker 4 (28:15):
Care I saw, I finally saw her wounded ness. I
got to see her pain.
Speaker 2 (28:23):
I never looked at it, Okay, from what the spirit
has shown me recently, and I feel that in many instances.
Speaker 4 (28:36):
And she never told me. She never told me, all right,
why do you think that is?
Speaker 2 (28:45):
I Maybe she didn't want me to change my mind
about the man who was raising me and changed the
relationship I had with him.
Speaker 4 (28:59):
Okay.
Speaker 2 (29:01):
Maybe I don't know. Maybe she didn't want to do
something because I would and then she might would lose him.
Speaker 4 (29:09):
Like she lost my biological father. Hmm. Okay.
Speaker 2 (29:14):
So and so we we we we don't know the
things that are causing wounds. We don't know some of
the things that may be causing the fracture.
Speaker 4 (29:24):
Okay, so what can we do?
Speaker 2 (29:27):
I think my question becomes is what can we do
to bring about healing.
Speaker 3 (29:33):
The healing, rebuilding of trust and understanding?
Speaker 2 (29:40):
Okay, and understanding some of the things were thrust upon us,
thrust upon us.
Speaker 1 (29:48):
And that's why I had that specific question about warning
rewards for the survival of the humiliation, because carrying you
go around are that pent up grief and humiliation and
pain of our ancestors. And then walking around in today's
(30:09):
world and experiencing a different version of the same treatment.
Speaker 4 (30:13):
Because the struggle is not over us, and in some in.
Speaker 2 (30:18):
Some ways, it's being laid at my doorstep because I
didn't do this back here when I was twenty.
Speaker 4 (30:28):
We didn't have the kind.
Speaker 2 (30:29):
Oft the mindset, okay, many of us, we didn't have
the kind of room and opportunity, all right, a show
like this, we would have been lynched, all right. And well,
in fact, the station would have been shut down. This
station would not be seven years old, the set station
(30:52):
would under the format, okay, this station wouldn't last six
six days, much less seven days, much less seven years,
all right, So it was those kinds of things, you know.
So you did a little that you could do without
quote unquote discovery, all right, to make some changes where
(31:15):
you could.
Speaker 1 (31:16):
Well, can we talk about that too, all the secrecy
that are in our families, and a lot of times
we don't think about where that comes from. And we
could relate everything almost back in our community back to
slavery for some.
Speaker 3 (31:32):
Reason or another, of course.
Speaker 1 (31:35):
But why My question then becomes why was it so
important to keep things close to the chest, Why was
it so important not to show children certain things? Why
was it so important to be so secretive, and why
did we carry it on in the families in the
(31:57):
form of what stays in this house, happens in this house,
stays in this house.
Speaker 3 (32:01):
Excuse me?
Speaker 2 (32:02):
What a preservation as much as could to preserve a
moral fiber, the moral fabric. Okay, to some of it
was shame and embarrassment that it came to this, or
that I allowed it to come to this, or I
stooped to this for the sake of the whole. Sometimes
(32:27):
some people did some things, all right, because they felt
they had no other recourse. Hm, okay, and so, but
did not want it talk about, did not want to
talk about, know that they wanted talked about.
Speaker 4 (32:42):
Okay. The moral fiber.
Speaker 2 (32:45):
Back then was was different. Let's see if I can
we have what we don't understand I believe, okay, from
what I'm reading. John Henry Clark Chancel, WILLIAMS.
Speaker 4 (33:02):
Yap joined the group.
Speaker 2 (33:08):
Francis Weiseley, Okay, Uh, what I believe is that we
have been We don't understand that we have for the
most part, have always been a moral people. Even as
jungle tribes, if you will, there were processes and and
(33:33):
rituals and culture uh that were deeply spiritual that had to.
Speaker 4 (33:38):
Be adhere to when we were taken and forced into this.
Speaker 2 (33:45):
Forced uh slavery uh. And we were we were forced
into be uh being being suscepted to being treated and
acting as animals with no moral code. We were bred
(34:06):
with one another for the sake of breeding, regardless of
whether you had a husband or someone you had Even
in slavery, we had rituals, all right. One is called
jumping the broom, all right. That was a formal setting
of commitment of a man and a woman, all right,
(34:27):
And they jumped, jumped the room for the rest of
the broom, for the rest of the slave community, to
symbolize that we are now a committed couple. The slave
make a slave master didn't care about that. He wanted
you bread with this buck over here, all right. And
so regardless of relationship with your now husband, you.
Speaker 4 (34:47):
Know, all right, how do you talk about that? Okay? See?
Speaker 8 (34:54):
Then, as a man, how do I how how do
I stand and watch my wife be taken all right
by the slave or in some instances even the slave
master himself will come in and pull you out of bed,
or pull your husband out of bed and make him
stand and watch him.
Speaker 4 (35:14):
Okay.
Speaker 3 (35:14):
How do I watch my husband be taken himself?
Speaker 4 (35:17):
Well, yes, in front of everybody, okay?
Speaker 3 (35:20):
And how can he survive with that shame?
Speaker 2 (35:24):
So it's all these kinds of things, you know, that
we don't want. I think in many instances we don't
want known, all right. And then there are people who
look to build themselves in our community. I'm talking about
our community now because I went through it last week, okay,
(35:47):
in our community, my wife and I going through.
Speaker 4 (35:49):
It today in fact, okay. Or who tried to.
Speaker 2 (35:52):
Build themselves up on your grave rather than on your shoulders,
all right, And and and and want to accuse you
of absolutely doing all the wrong in the world with
no no for just just a just a fractured example
(36:16):
of this. The guy who's in El Salvador prison, who
it was impluence implied that he was a gang member,
never been in a gang and in the city that
he was accused of being there, never even been in
the city, all right, But yet he got caught up,
arrested and deported based on rumor and innuendo, all right.
(36:42):
And so we you know, so we we have those
kinds of things going on. I've been all kinds of
things that I ain't never did in my life, all right,
because I was doing this over here, all right, or.
Speaker 1 (36:56):
Because you look like somebody, or you fit a profile,
or whatever the case may be. Like like on the
Kendalls Show, he played on the Millennial Hours Millennial Moment
with mister Zeke. They played the ans m moment that happened.
Although that worker was fired. She didn't want to service
(37:18):
the black teenagers who they pretty much accused of being
thieves in the past, and didn't want to let them
stay and shop in the store. They have no video evidence,
none of that.
Speaker 4 (37:28):
But nothing.
Speaker 1 (37:29):
Okay, I saw a little black girl that looked just
like you stealing from here last week.
Speaker 3 (37:36):
That's all I need.
Speaker 2 (37:36):
Well, the guy was walking on the street he lives in.
This black white woman saw him and didn't know they
had moved on the street, you know, and called the
police to have him arrested for walking in the neighborhood
and he lived a few doors from her.
Speaker 3 (37:49):
And just walking in a neighborhood itself.
Speaker 1 (37:52):
The fact that that alone, he was just enough, Like
that's how and that's the intimidation that you were referring
to you before Rapbi That's why the gentlest of black men,
my anime, nerdy black men, they can't even walk down
the street without being harassed because of the simple fear
(38:14):
that people see when they see a big black man.
Speaker 2 (38:20):
But see, what I want to do in that situation
is take it out on the perpetrator. I'm not gonna
take it out on Ken Dall or DARVYO or Jay.
They're not my enemy, all right, And so what we
have to do is begin for me, is respect one
(38:41):
another and confront the enemy.
Speaker 4 (38:43):
Don't be afraid.
Speaker 2 (38:45):
Have the courage to look the enemy in the face,
in the eye and say, this is a new kind
of black man now, and the one you don't want
to encounter.
Speaker 3 (38:56):
You one that's around him, that's around that buddy.
Speaker 4 (39:00):
Okay. But we will see when we see them, we
blow up.
Speaker 1 (39:05):
And that that's the problem. That's why they will happily.
You know how many neo Nazi have sold guns to
our communities, talking about let them kill each other.
Speaker 3 (39:16):
Yes, work for us to do. Yes, let's work for
us to do.
Speaker 2 (39:21):
They will.
Speaker 1 (39:22):
Hey, you the tools to destroy yourself and your community.
Speaker 4 (39:25):
Yes, listen, let's take another station break.
Speaker 2 (39:29):
You have been listening to the Rabbi and the Black
Unicorn on w O v U ninety five point nine.
Speaker 4 (39:36):
If we will be right back with black thought the spark.
Speaker 3 (39:40):
You know, I was about to go up, all right, people, you're.
Speaker 2 (39:46):
Back here with black thought. Everything was changed to inform,
to inspire in the impact. Now Uni, this brings us
back to full circle to what we were talking about
last week, and that is division.
Speaker 3 (40:00):
Under We're number one tool.
Speaker 4 (40:02):
Is you know, gender, all right?
Speaker 2 (40:06):
Religion, all of these things have been studied, okay, and
used by the modern day slave master to take again
control and dominate and manipulate us. And we keep falling
for it because we think his his his sugar is sweeter,
(40:26):
his his water is wetter, and his ice is colder,
and we we keep trying to assimulate like to him,
all right, to be just like him. And so we
have the audacity then to take and utilize the survival
tactics that Mama used, you know, to protect us, to
(40:52):
attack us, all right, and not understand. Willie Lynn says,
I have outline a number of different differences among the slaves,
and I take these differences and make them bigger. I
use fear, distrust, and envy for control purposes. These methods
(41:14):
have worked on my modest plantation in the West Indies
and will work throughout the South. Take the simple little
list of differences and think about them. On the top
of my list is age, but it is there only
because it starts with an A. The second is color
(41:37):
or shade, various intelligence, size, sex, size of plantations that
we live on, status on the plantation, attitudes of the owners,
whether the slaves live in the valley or on the hill, east, west, north, south,
(42:00):
have fine hair, coarse hair, or it's tall or short.
Now that you have a list of differences, I shall
give you an outline of the action.
Speaker 4 (42:11):
But before that, I.
Speaker 2 (42:12):
Shall assure you that the distrust is stronger than trust,
and envy is stronger than adulteration, adulation, respect and admiration.
Speaker 4 (42:31):
So we get caught up in these things and we
practice them. Hello, we do.
Speaker 3 (42:39):
We do every day.
Speaker 1 (42:41):
All those little judge comments that run through your head
when you see people do something.
Speaker 2 (42:45):
Run through your head that you say that you vote, vote, vocalize.
Speaker 3 (42:49):
Yes, some people don't.
Speaker 4 (42:51):
Now some people do. They vocalize all she thinks she's something, She.
Speaker 1 (42:56):
Okay, spewing all that negativity all over the place man.
Speaker 4 (43:01):
He this is his third wife. I mean, I mean
what you.
Speaker 3 (43:04):
You don't know what what businesses? That is your yours?
Speaker 2 (43:08):
Mm hmm.
Speaker 3 (43:08):
So and let me let let's let's talk. Let's listen, okay, Sam,
because people always talking? And what was that that Jesus
said when he rolled up in that town? So they
was about to stone that young lady. He said, let
the first one.
Speaker 2 (43:22):
Then he was saying cast the first stone. Yes, but
you see, we can't we can't see our flaws.
Speaker 1 (43:33):
Self examination is a real thing and it needs to happen.
Speaker 3 (43:37):
Self auditing yourself, you have to do that. And if
you can't face yourself, how can you face your community?
How can you face anything? People are walking around doing
it every day, and honestly, I don't understand how they
do it.
Speaker 1 (43:51):
You are like walking around in your own personal, delusional world.
Speaker 4 (43:55):
This is this is what I love.
Speaker 2 (43:58):
I have a friend who was called himself a Christian,
and sometimes I wondered about him because many things he
did were unchristian like, and I thought one day I
would say something to him about it. But before I did,
I got on my knees and I prayed about it.
(44:20):
And when I got up off my knees. I looked
in the mirror and winked at him.
Speaker 4 (44:25):
M m.
Speaker 6 (44:28):
H.
Speaker 1 (44:30):
I love that you said that, though, because self imagery
and communication is so so important, and how you speak
to yourself and how you voo yourself.
Speaker 3 (44:39):
Ah, it's so important.
Speaker 1 (44:42):
Being kind to yourself, graceful with yourself, even if you
do recognize a flaw is something you need to improve on.
Being kind to yourself throughout that transition is imperative.
Speaker 2 (44:52):
But also to some degree, you know, we started as
out talking about having a moral code, a fiver that
we can agree on. Yes, right, and but I have
to recognize that I'm flawed. But just like I'm flawed,
you flawed, you know, and so we may not fit
into that moral fiber at the same place. You may
(45:14):
not drink, I may not gamble, Okay, you know, all right,
because you because I see you drinking, or because I
see you gambling.
Speaker 4 (45:23):
All right, we both have that flaw, have a flaw,
if I'm making sense.
Speaker 1 (45:27):
Sure, That's why I try my best not to talk
about my book of sugar Friends.
Speaker 4 (45:32):
Okay, And you know what I'm.
Speaker 1 (45:33):
Talking about, right, my book sugar Friends that like that
White Girl book of sugars love us.
Speaker 3 (45:39):
I don't judge them because I like to drink. I
like to smoke. That's my thing.
Speaker 1 (45:44):
If book of sugar is your thing, that's cool. I
know people that get hard off of running, that's their thing.
I hate to run. God bless your heart if that's
your addiction. I but whatever it is, we all have
our ailments. So I try my best not to judge anybody,
and just you know, pray for them, be there if
they are seeking support, support them however I may, however
(46:07):
they may lead me to see.
Speaker 2 (46:10):
See, I think what I'm trying to say here is
I'm hearing you. I'm hearing you, and you don't. You
have your likes and your dislikes. But how can we
have a moral fiber or fabric or moral code that
we can agree upon and and and and and and
(46:31):
walk together okay, and and and not be.
Speaker 4 (46:41):
That critical of one another? Mmm? I think.
Speaker 2 (46:49):
What I'm trying to say this, Listen, this is what
I'm trying to say. This is what I'm trying to say.
Speaker 4 (46:53):
No matter what what your moral stance.
Speaker 2 (46:57):
Is, Okay, all people have immorality, all right, okay, all right?
Speaker 4 (47:05):
And so.
Speaker 2 (47:08):
Your skin color don't make you any more moral and
moral than anyone else. And so so we have to
take and put those things aside, and let's look at the.
Speaker 4 (47:26):
Moral code, not the skin color.
Speaker 2 (47:30):
Can we agree on the moral of the uh the
the former owner of Dominoes, he made his billion, almost
a billion dollars, and sold it. He took his his
his profit, his the results of his investment, and built
him a college called Catholic University, I think somewhere around
(47:55):
Fort Byers, Florida. And now he's in the process. I'm
now building a city around the university, and any and
everybody to some degree is welcome, all right. But he
does not want any bars okay in his town. Okay,
(48:19):
his town, his money, okay. And when you come there,
you have to agree to his culture, all right. He
doesn't want any pornography all right, all right, all right, okay.
Speaker 4 (48:31):
Adult stores, he don't want an adult movies. Okay.
Speaker 2 (48:35):
And so if you move there, you go there with
the idea that you're gonna live with those within those parameters.
Ain't no sense of going down there. No, Well, I'm
gonna go down and I'm gonna do my thing. I'm
gonna do what I want to do. Yeah, okay, all right,
so why go there?
Speaker 3 (48:59):
I agree, Okay, I don't like going places I can't
be me or do what I like to do, okay,
So don't go.
Speaker 1 (49:05):
Into those places in spaces thinking arrogantly and honri that
I'm going to do what I want to do how
I want to do it.
Speaker 4 (49:12):
Either.
Speaker 1 (49:13):
I have that respect embedded than me at a young age,
because we had moral conversations when I was young. We
had conversations that let us know what is okay and
not okay, and they may you may see somebody else
go out. When you go out into the world that's
doing it, that does not mean that it is okay
for you to do it, because that's not our cold.
Speaker 4 (49:37):
Absolutely. And then I do go places and I don't.
I don't.
Speaker 2 (49:43):
I do not not go places because I don't feel
that I measure up. Oh yeah. If I want to
go to the marble Room, I'll go to the Marble Room,
all right. If I want to go to Martin's, I'll
go to Morton's.
Speaker 4 (49:56):
Okay.
Speaker 2 (49:57):
If I want to go to the Lockkeepers, I go
I understand.
Speaker 4 (50:03):
But same thing by the same token. If I want
to go to Angie's.
Speaker 1 (50:07):
All right, I much rather go to Angie's. I ain't
trying to be around no stuffy.
Speaker 4 (50:11):
It depends on what I gotta taste for.
Speaker 1 (50:14):
Angis don't self, you know, you know they don't. You're right, okay,
they don't. Sometimes they don't.
Speaker 4 (50:21):
And sometimes I want to feel the young, all.
Speaker 3 (50:23):
Right, Sometimes that's what you want.
Speaker 1 (50:25):
And sometimes you gotta go somewhere specific and of the
others to get what it is.
Speaker 4 (50:30):
That I go there. But I'm not less.
Speaker 2 (50:33):
I don't feel that I'm less then, because because they
have a tendency to want to look down at on me.
Speaker 1 (50:39):
You know what, give the listening audience a message of
encouragement to walk into any space which your head held high,
understanding that you belong in every place that God has
placed you.
Speaker 2 (50:51):
Your opinion of me is none of my business. And
with that I will drink from my part of the river,
and no one shall keep me from it. This is
the ripe By along with the black Unicorn scene. So
long from black thought. Everything was changed to inform, to inspire,
and to impact on w O v U ninety five
point nine f M Until next time, Shalom Habah
This is w OVU Studios.
Speaker 2 (00:08):
Good afternoon people. This is black Thought. Everything must change
to inform, to inspire and to impact. On WOVU ninety
five point nine FM. This is your host Rabbi along
with the black Ulicorn, trying to say something that's relevant
to us or JUNI high in the world are you?
Speaker 3 (00:29):
I'm blessed by the best of your best belief.
Speaker 1 (00:31):
I am good despite all my trials and tribulations as
of recent but you know, life be life.
Speaker 3 (00:39):
And as the kids say.
Speaker 4 (00:42):
Yeah, yes, I'm good. How about you, I'm good. I'm good.
I'm good. Retiring, yes, yes, we're retiring on May third.
Speaker 2 (00:50):
We'll be celebrating our retirement at the Mediterranean Room on
May third at six pm. If you want tickets, call
my wife, Missus Goldstein, at area code two one six
seven eight nine seven five eight four and Steve, Steve Marcus,
(01:19):
did you get.
Speaker 4 (01:20):
That number of UNI?
Speaker 2 (01:23):
I didn't let me see here if I can, I'm
trying to hold something else here.
Speaker 3 (01:30):
I was busy thinking about the brisket you never bought me.
Speaker 4 (01:34):
Listen that that place is out of sight.
Speaker 2 (01:37):
The problem with UNI is that when I come on Tuesday,
they're not open. They don't open until eleven, and we
do the first show at at ten. Yes, that's that's uh,
that's the problem we have there. But what I'm what
I'm going to do probably is get is holler at
(01:58):
you and your daughter to come and join me for lunch.
Speaker 3 (02:01):
One day, okay with my hunt.
Speaker 1 (02:07):
Okay, okay, here it is okay, yes, and I also
have the snippet whenever you are ready.
Speaker 2 (02:16):
Okay, well, okay, okay, I want to give Steve Marcus
his phone number.
Speaker 4 (02:22):
Uh.
Speaker 2 (02:22):
Eric killed two one six seven eight oh one seven
thirty one one seven three one. That's Elaine Goldston two
one six seven eight nine seven five eight four and
Pastor Stephen S. Marcus two one six seven eight zero
(02:46):
one seven three one.
Speaker 4 (02:49):
You're all right.
Speaker 2 (02:55):
We we had been looking at something, uh and it
was very uh for me, it was very revealing.
Speaker 4 (03:05):
Uh. And UH.
Speaker 2 (03:07):
Then we had a meeting uh Sunday through the solutions,
and there was a young lady in the meeting who
brought up.
Speaker 4 (03:19):
Uh an idea and.
Speaker 2 (03:24):
Um that is again I think we talked about it
this morning. UNI, that we have our community is in
what is called fractured masses, uh, and that we need
to come together. The young lady that was in the
meeting UH Sunday night UH made a comment that we
(03:51):
doctor Bearisha Day and others, and we have been making
as as a people. We're going to have to return
to redevelop agree, identify and agree on some core values.
Speaker 1 (04:09):
Yes, yes, yes, or I agree because the core values
you know, you know, did you ever have any incidences
with your mother or father growing up when they sat
you down and said, look, we don't do things like that.
Speaker 3 (04:23):
This is the code that we live. Those conversations aren't happening.
Speaker 1 (04:28):
Yes, and we have to introduce that back into our
black families because that is how that knowledge was spread,
when you messed up and your parents sat you down
and let you know, we don't operate in that fashion.
That is not our pedigree. We do not do those
type of things. This is the code that this family
lives by. There is no more family code and the
(04:51):
black family. That is a problem. And I'm not talking, okay,
I don't mean to blanket all black families because that's
not the case of my black household. However, a lot
of black households do not have a family called anymore.
Speaker 4 (05:05):
Yes, it's a.
Speaker 2 (05:06):
Problem, Okay, and this young man here, can you can
you let this? His name is Justin Scott, Okay, Justin Scott,
and he has a very unique perspective on how young
some young people are seeing things.
Speaker 4 (05:25):
And I want us to discuss this. Yes, let's do it.
Speaker 1 (05:33):
If my computer wanted to play, whichard is this is interesting?
Speaker 3 (05:40):
Is that you?
Speaker 2 (05:41):
No?
Speaker 1 (05:42):
That is definitely, So go ahead and give him a
little background on this clip while I figure out what's
going on.
Speaker 4 (05:53):
Too late, never mind, he said.
Speaker 5 (05:56):
So we're going to talk about a very particular philosophical
political fact action. They aren't always organized, but it's ideologically aligned.
And I even am concerned with even giving this a
type of thing a name. But they are the fractured
mass right within black men that a lot of people
are being terrorized by.
Speaker 2 (06:17):
Right.
Speaker 5 (06:17):
So so I just wanted to give this type of
short opening because we're going to go into a group
that don't you identify with, because it's very important you
hear what they So this is a philosophical class of
men who view black liberation as black male ascension right,
not collective freedom right. They're anti reparationists, so they're suspicions
or hostile toward feminism, queer liberation, or intersectionality, and usually
(06:39):
it often appeal to natural order, strength, family, or manhood
as sacred concepts. They idalyze figures like Elijah Mahamid, Kevin Samuels,
or even Clarence Thommas right, people who stood their ground,
stood their ground, like they spend older men from religious
nationalist traditions, younger men radicalized by YouTube TikTok or manosphere content,
formerly progressive men who became disillusion and turn toward gender
(07:01):
based blame for black suffering.
Speaker 6 (07:03):
But how large is this group?
Speaker 5 (07:05):
It's not monolithic, right, but its influences stronger than its numbers.
Online ecosystems usually amplify these voices disproportionately, and there's a
silence amongst moderate men who won't really challenge these guys,
but they offer a seductive clarity. It's not white supremacy,
it's feminism, it's not capitalism. It's to gaze actively right
in his mindset in this group that hasn't been you know,
(07:28):
organized so far, around ten to twenty percent of black
men or in this group, and even more or online, right,
Like there's more online than in real.
Speaker 6 (07:37):
Life or in this group.
Speaker 5 (07:39):
Does that tell you about the situation, right, it's influenced
by its talking points right far more, especially younger men
navigating identity in the confusing world, so they tend to
hear this type of thing out. But here's where they
came from, because this is important. So there was post
emancipation disempowerment. So after slavery, black men were promised manhood
and society gave them nothing. They couldn't take their families,
(08:00):
they couldn't own land freely, and they were emasculated in
the white gays. So they internalized white patriarchy, hoping to
climb the latter by becoming what they hated. Then the
civil rights right, the civil rights and the gender betrayal myth.
So many believed that civil rights was a fight about
black men getting their due. But then women started demanding agency,
queer folks started emerging publicly in the black community, and
(08:21):
this was read by somebody's betrayal as if liberation was
stolen or fragmented when the skin color never changed. But
then there's coin in the destruction of the black community.
The United States intentionally sold Season of Division, right. They
targeted male leaders for death and imprisonment, right in a
group that already was fragile. They did this on purpose, right,
for a group that already felt fragile, and then exploited
(08:43):
gender rips and black power movements, fragmenting organizations amongst patriarchal lines,
just to target this group. Then there was the rise
of the manal sphere right in digital echo chambers. So
in the twenty tens, you know, there was the high
value man culture, misogyno or mass behind black empowerment, rewriting
history the blame black women versus them to collapse. But
they're not fighting for freedom, they're fighting for a throne.
Speaker 2 (09:04):
Right.
Speaker 5 (09:04):
They want to see at the table of global patriarchy.
Rapiation reparations to them is not about repair. It's about
reward for surviving humiliation as men. That is what they want,
a reward for surviving the humiliation. Right, Like, they're very aggressive.
You probably know people like this, but it is this
is one of the units like the tenets of self
(09:27):
policing right here, disorganization. But I also want to talk
about another group of black men, right, and we can
name this man right, I mean, we can name them
a lot of things. The base name I got for
them is like the rewoven Sons, they put back together.
These to put back together folks, right, the puzzle pieces
in our community. These are black men who rejected patriarchy
(09:49):
as a tool liberation, embrace healing softness and emotional literacy,
queer feminine solidarity, and communal ethics. And they believe black
freedom cannot be real unless all Black lives are free,
especially tho who are pushed to the margins.
Speaker 6 (10:01):
This might include you know.
Speaker 5 (10:02):
Activist scholars like like Heisi Layman, Hope, I said it
right right, Donnell Moore, Bell Hooks, mail readers, creators like
Terrence Nance Tyler, James Williams or Moses or some yeah,
but fathers, brothers or lovers who cry, listen and protect
without dominies and who let gold stoicism as the cost
of survival.
Speaker 2 (10:22):
Right.
Speaker 5 (10:22):
They believe that freedom is not shared, or it does
not freedom at all. Manhood is not a goal. It
is a cage. Power does not trickle down and ripples outward,
and reparations must repair the soul, not just the pocketbook.
But they usually feel exiled by both white society and
the taxi ends of black patriarchy. It's like they're rebuilding
something ancient and tender. But maybe something we've never even
seen at scale. And black male culture really, right, it's
(10:45):
like they're carrying the grief of ancestors and choosing not
to convert it into violence but into compassion.
Speaker 6 (10:50):
So here's where they really would have came from.
Speaker 5 (10:52):
Right, Maybe some of the spiritual poets of the reconstruction right,
think Frederick Duckley's when he Wept over his Mother's Grave?
Right or w e b the boy's writing led us
to his dead's sign. That's what we want to see.
These were men wrestling with vulnerability long before it was
a cool thing, the quiet.
Speaker 6 (11:06):
Decenters in the civil rights movement.
Speaker 5 (11:08):
Right, So men like they are rusting who was gay?
And the key strategies for MK or James Baldwin right
or Neo Soul right or New Black Renaissance and the
two thousands in the nineties gave birth to artists who
asked the question, what if we choose to love? What
if we healed before we fought? Those were big things, Right,
this is what we're looking for, and it does exist.
But the thing is is that you know how I
(11:28):
said ten to twenty percent for that other group, this group,
it's vast and potential, right, we can't even determine how
many people are like this because they're usually isolated but
deeply powerful when connected.
Speaker 6 (11:41):
And many of them don't have platforms because they.
Speaker 5 (11:43):
Hold emotional and moral authority in the communities, right, not online.
And then they don't recruit by fear, but they inspire
through witness.
Speaker 4 (11:51):
Right.
Speaker 5 (11:52):
So they're the ones who are at the funeral who
are breaking down crying, and they're the ones who are
protested holding their child's hand. They're the ones who are
checking in on their trans cousin. They're the ones who
are reading like Andre Lord in the Secret. Okay, it's
just one of those things, Like it's really that type
of situation. So it's the difference.
Speaker 6 (12:07):
It's the difference between freedom is control and freedom is connection.
Speaker 2 (12:11):
Right.
Speaker 5 (12:11):
I just want to want that to be known. But
now we're gonna kind of get into something a little more, little,
little deeper.
Speaker 6 (12:17):
With this one.
Speaker 5 (12:18):
This is the deep battle Black video that I was
talking about earlier. So black men right now are really
out of crossroads right spiritually, emotionally, intergenerationally. The soul of
black misculinity right now is split, is literally split open,
and the fracture lines are real. We have this fractured
mass right, who are burned out, suspicious, protective, buthrding, isolated
(12:38):
among brothers, and often loving but emotionally underdeveloped.
Speaker 6 (12:42):
They're trying to hold.
Speaker 5 (12:42):
It down, provide, and exist without clarity about who they're
supposed to be in a collapsing world.
Speaker 6 (12:46):
They're stuck in a double bind.
Speaker 5 (12:48):
Be strong to survive, but also be soft enough to
be safe for your people, and they're afraid to fail
at both roles. So in this case, there are fuel
by grievances right, YouTube, pseudo wisdom, and nostalgia for imagine thrones. Right,
they're growing louder and especially online, but their roots are
in trauma, not in truth. And here's one easy script
they come in. It's everyone else's fault. Reclaim your crown.
(13:10):
That's a good way to think about it, right, But
their kingdom is built on exclusion, and their power depends
on denying others theirs. And we're talking about a fractured
mass within black men who are denying other black people.
Speaker 6 (13:22):
Matter of fact, let me stop.
Speaker 5 (13:23):
They're denying all of us rights because they're worried that
a black woman might get more than them in a
case where they deserve more. That is what they're willing
to do right now. And this other group right when
I was talking about three Wove and Sons or you know,
just just naming them.
Speaker 6 (13:38):
They're small, but they're fierce and clarity.
Speaker 5 (13:40):
They would show up in like a healing space and
a queer friendly activism, in fatherhood support groups and spoken
war or unspoken word or like alternative like art scenes
and things like that, community gardens, Greek circles. They don't
have a share of banner yet, but they're forming spiritual
connections and these are in the how did I put this?
They are choosing to be men who are with their people,
(14:01):
not above them. That's what they're That's what they're choosing, right.
They're learning to forgive their fathers without becoming them. That's
how it looks, right. And then the youth are watching
it all, right, this is really the wild card gen
Z and Jen Alpha. They're watching Andrewsay and Kendrick Lamar,
Kenny Samuels and Uncle Phil right, TikTok rage pods and
gentle dad content. They're seeing it all and they're being
(14:23):
pulled between the polls and what we show them through story,
through presence and example, and that will define the next
era and they're still malleable. So really we're in the
middle of a spiritual war for definition, and the battlefield
is about what does it mean to protect someone? What
does it mean to feel something to survive it? Who
am I without being the sinner or someone else's suffering?
Can I be black, masculine and free without dominating someone?
(14:44):
It's the question, right that they need to reckon themselves with.
So it's really not about even making the perfect man, right,
It's about making accountable ones, and it's not about making
dominant men. It's about making connected ones, right. I just
wanted that to be known. Is this is a long,
rambling one, but it's really just about the fact that
(15:08):
these men who are doing well feel ashamed, and these
men who want to dominate are also ashamed. Right, But
both of those can only come from a white guy.
Speaker 6 (15:20):
And it's not funny. That's how bad it is. That's
how funny it is. It's not even funny.
Speaker 4 (15:26):
All right.
Speaker 2 (15:27):
I'm hearing that. I'm hearing that, and I feel, yes,
I can be a black male and be protective without dominating,
all right. But yet we have to define when we
talk about dominance, all right, because there is a natural
dominance that takes place because of presence, all right, And
(15:51):
then there's a dominance that takes place because some manipulation.
Speaker 3 (15:55):
And that's that's the problem.
Speaker 4 (15:57):
Yes right, all.
Speaker 2 (15:59):
Right, So I can't I can't apologize, all right for
the dominance of my presence.
Speaker 4 (16:07):
That's that's what I am as a black.
Speaker 2 (16:10):
Male, Yes, all right, who who is let's say, quote
unquote responsible. Okay, but now you know, but now the
dominance that I take in a similate.
Speaker 4 (16:28):
Because I am.
Speaker 2 (16:31):
Copying with the slave maker and the slave master has done,
that's a different story. And I think our young people
are having problems because there's so many people who are
blurring those lines, who are not defining dominance in its natural.
Speaker 4 (16:51):
State or in this manipulated state.
Speaker 1 (16:54):
There's a lot of things that are not being defined explained,
that are being misled and misleading, misrepresentation of a lot
of things for our youth. And that's why I say
I started at the beginning of the program saying, our
black families have to get back to explaining the black
(17:15):
codes to the black children so they understand what morals are,
what ethics are, what loyalty is, what true love means,
what it means to love yourself all of those.
Speaker 2 (17:26):
Things, and we need to understand inhuman nature there are
gonna be some people who will never accept.
Speaker 4 (17:31):
The moral codes.
Speaker 2 (17:32):
Hey hey, black white, greed of purple, okay, and those people,
all right, we have a problem with, okay, And I
think the relationship becomes limited.
Speaker 4 (17:46):
It does, okay. Now you know, for instance, just hypothetically, we.
Speaker 2 (17:54):
Have a way that we live in our house, our home, okay,
all right, and we have certain things that we do
we don't do all right, certain places we do it,
certain certain things we do it certain times and whatnot
and so forth. Now you coming over, all right, and
you don't want to find out kind of what that is, okay,
(18:19):
and you're gonna just do any kind of way you're not.
You're not going to be welcome in our in our domicile, yeah, okay.
Speaker 3 (18:27):
You have to respect the home rules, yes, okay, or
you don't want to.
Speaker 4 (18:31):
And I think that's that's what's happening.
Speaker 2 (18:35):
You know, some people say, well, I want to live
my life any and live by my code anywhere I go,
all right, and you you know it does absolutely Okay.
Speaker 1 (18:46):
That's like me going to a different country and not
a biding by their law.
Speaker 4 (18:52):
For instance, im to jail.
Speaker 2 (18:55):
I'm hearing some people who have been going, and I
got somebody else. I just told the gonna go to Dubai.
I don't see why, all right, but they want to
go everybody. That's a trend, it's a flex exactly.
Speaker 4 (19:07):
Yeah, okay, if.
Speaker 2 (19:08):
You're going to Dubai, but if you go with your mate,
you and your mate cannot show any public affection in Dibai,
all right. You can't walk down the street holding hands,
or you can't walk down the streets hugging one another.
You you get thrown in jail. So there's no sense.
Speaker 4 (19:26):
And you're going to Dubai and saying I'm gonna do
what I want to. This is me, and I'm gonna.
Speaker 1 (19:32):
Do from what their norm is. I can walk up
the street and smoke a joint.
Speaker 2 (19:37):
Now I can't do that, no, right, Or you really
can't do it here, all right, Although it's it's permissible
in Ohio, it's the fans can arrest you because it's
still federally illegal.
Speaker 1 (19:54):
But the likelihood of me getting away with that is
much much higher here because yes.
Speaker 2 (20:01):
Yes, yeah right, However it's still the possibility is therefore
it to happen. Yes, and so therefore if I'm on
smoke of joy, Okay, I'm going to be a little
discreet about it. All right, people, you're back here with
(20:21):
black thought. Everything was changed to inform, to inspire, and
to impact. This is again Rabbi along with the Black Unicorn,
and we're talking about a little presentation we just heard.
We played it back from for you, from Justin Scott.
Speaker 4 (20:39):
So what say, ye.
Speaker 1 (20:42):
Uni, I just feel like we have so much to impact.
He went through the timeline, Yes, the wise, the explanations,
and it's just let's start at the beginning, the fractured
mass population in the black community of men.
Speaker 2 (21:02):
Well, see what we must understand that their fractured masses
and all ethnicities.
Speaker 1 (21:08):
Okay, yes we ain't talking about them, we're talking about
black marriage.
Speaker 2 (21:11):
Okay, all right, but but but we we we're not
different than any other human beings in terms of in
human terms of human behavior. Now, our human behavior has
been influenced by certain circumstances. Nevertheless, it's still human behavior. Yes,
(21:34):
all right, we're not gonna react outside of what is
norm for human behavior. Okay, So with that, all people
are fractured masses. All Chinese don't believe in the same thing.
All Japanese don't believe in the same thing. All Russians
(21:57):
don't believe in the same thing, you know, All all
Nigerians don't believe in the same thing. All Cameroonian don't
you know, All Ethiopians don't believe in the same thing. Okay,
All Mexicans don't believe in the same thing. All right,
So I mean it's it's it's we we we Every
every community, every ethnicity, if you.
Speaker 4 (22:18):
Will, is fractured. The church, I pastor everybody don't believe
in the church.
Speaker 2 (22:29):
Everybody in the church is not there. In fact, they
say eighty percent of the people who go to church
are unsaved. So you know, so you have fractured communities,
you have you have some black folks driver shivvy, some
black folks floats swear By Ford. So you know, we're
(22:54):
not all gonna believe the same thing. So human behavior
says that we're we. But is there a common ground
that we call a moral foundation or core values that
we all can embrace.
Speaker 4 (23:09):
Sunday is Easter? All right, You're gonna.
Speaker 2 (23:13):
Have people who only come to church this this month,
next month, Easter and Mother's Day.
Speaker 1 (23:21):
You'll have people that say, Hey, I haven't been to
church all year, I ain't going this Sunday either.
Speaker 4 (23:26):
Yes, yeah, okay.
Speaker 2 (23:28):
And then I have people who say, I'm in church
every Sunday, but I'm not going this Sunday because the
people who don't come are gonna be there.
Speaker 4 (23:38):
So it's it's fractured, okay.
Speaker 2 (23:41):
And so do we do we do we do we
concentrate and keep talking about the fracture the crack, all right?
Or do we find a way to take and mend
the crack so that we can have a common values
coming core values?
Speaker 1 (24:01):
So are we done talking about Is that your way
of saying we're done talking about the fracture? No?
Speaker 4 (24:05):
Oh no, no, no, no, no.
Speaker 1 (24:07):
No, We're talking about the black men fressure right now.
Speaker 3 (24:11):
I want to finish talk about it. I want to
understand because I understood what he was saying.
Speaker 1 (24:17):
But I think you could be helpful to our listening
audience and explaining what he meant when he was talking
about the rewards for surviving such humiliation. Can you dive
a little deeper into that and why some of these
populations may feel like they are old something.
Speaker 2 (24:36):
One of one of the things that that we must
we understand is that we have been exiled, okay, from
our land, from our culture, and from our identity hmm.
(24:56):
Even as men. There are some who refuse to accept
us as full humans, okay. And the four hundred and
sixty years that we have been involved in this peculiar
institution that is still going on today. All right, it's
(25:19):
just been repackaged, okay to make us think that we're
something that we're not. The four hundred and sixty years.
Speaker 7 (25:32):
All rights has conditioned us, programmed us.
Speaker 2 (25:44):
A new orientation driven into us, all right by fear,
control and dominance. Okay, that we have to some degree
learned how not to be human mm hmm uh. And
(26:07):
but not animals either, okay.
Speaker 4 (26:14):
Uh.
Speaker 2 (26:14):
There there there have been instances on the plantation where
a young male was born and the slave master was
watching his you know, growing growing, and uh, I'm.
Speaker 4 (26:29):
Just gonna use you, you know. Oh, you know there's an.
Speaker 2 (26:31):
Example, Oh Uni, I said, fine, young boy, you got there,
you know, looked like he gonna really make a good
hand one day. And also mastery, he ain't no good, right.
Speaker 3 (26:42):
He ain't gonna good.
Speaker 1 (26:43):
He can't do nothing to get him shiftless.
Speaker 4 (26:46):
Yes, and no, he ain't.
Speaker 3 (26:48):
Got no strength at all. Right, you don't want him master,
all right?
Speaker 4 (26:52):
Okay?
Speaker 2 (26:53):
And so that that that that that became a that
became a survival oh okay, mechanism.
Speaker 1 (27:02):
Yes, that was a survival mechanism. That wasn't her you know, disrespecting.
She wasn't trying to disrespect or belittle her child in
that moment.
Speaker 3 (27:13):
She was protecting her and trying to hold on to
her child.
Speaker 1 (27:17):
Yes, but her child didn't know that wasn't able to
understand what was happening. All that child heard was the
words that came out of their mother's mouth without explanation.
Speaker 2 (27:30):
And there was never any explanation given. Okay, listen, listen,
I have I had a traumatic experience. The latter part
I can't remember what it was, the latter part of
the last year, the first part of this year. I
am eighty six years old, had been going through something
(27:51):
most of my life that I can remember, Okay, with
my mother, and I finally just recently heard my mother
and understood her. Hello, and now all the things that
she did that I saw as negative and and and didn't.
Speaker 4 (28:15):
Care I saw, I finally saw her wounded ness. I
got to see her pain.
Speaker 2 (28:23):
I never looked at it, Okay, from what the spirit
has shown me recently, and I feel that in many instances.
Speaker 4 (28:36):
And she never told me. She never told me, all right,
why do you think that is?
Speaker 2 (28:45):
I Maybe she didn't want me to change my mind
about the man who was raising me and changed the
relationship I had with him.
Speaker 4 (28:59):
Okay.
Speaker 2 (29:01):
Maybe I don't know. Maybe she didn't want to do
something because I would and then she might would lose him.
Speaker 4 (29:09):
Like she lost my biological father. Hmm. Okay.
Speaker 2 (29:14):
So and so we we we we don't know the
things that are causing wounds. We don't know some of
the things that may be causing the fracture.
Speaker 4 (29:24):
Okay, so what can we do?
Speaker 2 (29:27):
I think my question becomes is what can we do
to bring about healing.
Speaker 3 (29:33):
The healing, rebuilding of trust and understanding?
Speaker 2 (29:40):
Okay, and understanding some of the things were thrust upon us,
thrust upon us.
Speaker 1 (29:48):
And that's why I had that specific question about warning
rewards for the survival of the humiliation, because carrying you
go around are that pent up grief and humiliation and
pain of our ancestors. And then walking around in today's
(30:09):
world and experiencing a different version of the same treatment.
Speaker 4 (30:13):
Because the struggle is not over us, and in some in.
Speaker 2 (30:18):
Some ways, it's being laid at my doorstep because I
didn't do this back here when I was twenty.
Speaker 4 (30:28):
We didn't have the kind.
Speaker 2 (30:29):
Oft the mindset, okay, many of us, we didn't have
the kind of room and opportunity, all right, a show
like this, we would have been lynched, all right. And well,
in fact, the station would have been shut down. This
station would not be seven years old, the set station
(30:52):
would under the format, okay, this station wouldn't last six
six days, much less seven days, much less seven years,
all right, So it was those kinds of things, you know.
So you did a little that you could do without
quote unquote discovery, all right, to make some changes where
(31:15):
you could.
Speaker 1 (31:16):
Well, can we talk about that too, all the secrecy
that are in our families, and a lot of times
we don't think about where that comes from. And we
could relate everything almost back in our community back to
slavery for some.
Speaker 3 (31:32):
Reason or another, of course.
Speaker 1 (31:35):
But why My question then becomes why was it so
important to keep things close to the chest, Why was
it so important not to show children certain things? Why
was it so important to be so secretive, and why
did we carry it on in the families in the
(31:57):
form of what stays in this house, happens in this house,
stays in this house.
Speaker 3 (32:01):
Excuse me?
Speaker 2 (32:02):
What a preservation as much as could to preserve a
moral fiber, the moral fabric. Okay, to some of it
was shame and embarrassment that it came to this, or
that I allowed it to come to this, or I
stooped to this for the sake of the whole. Sometimes
(32:27):
some people did some things, all right, because they felt
they had no other recourse. Hm, okay, and so, but
did not want it talk about, did not want to
talk about, know that they wanted talked about.
Speaker 4 (32:42):
Okay. The moral fiber.
Speaker 2 (32:45):
Back then was was different. Let's see if I can
we have what we don't understand I believe, okay, from
what I'm reading. John Henry Clark Chancel, WILLIAMS.
Speaker 4 (33:02):
Yap joined the group.
Speaker 2 (33:08):
Francis Weiseley, Okay, Uh, what I believe is that we
have been We don't understand that we have for the
most part, have always been a moral people. Even as
jungle tribes, if you will, there were processes and and
(33:33):
rituals and culture uh that were deeply spiritual that had to.
Speaker 4 (33:38):
Be adhere to when we were taken and forced into this.
Speaker 2 (33:45):
Forced uh slavery uh. And we were we were forced
into be uh being being suscepted to being treated and
acting as animals with no moral code. We were bred
(34:06):
with one another for the sake of breeding, regardless of
whether you had a husband or someone you had Even
in slavery, we had rituals, all right. One is called
jumping the broom, all right. That was a formal setting
of commitment of a man and a woman, all right,
(34:27):
And they jumped, jumped the room for the rest of
the broom, for the rest of the slave community, to
symbolize that we are now a committed couple. The slave
make a slave master didn't care about that. He wanted
you bread with this buck over here, all right. And
so regardless of relationship with your now husband, you.
Speaker 4 (34:47):
Know, all right, how do you talk about that? Okay? See?
Speaker 8 (34:54):
Then, as a man, how do I how how do
I stand and watch my wife be taken all right
by the slave or in some instances even the slave
master himself will come in and pull you out of bed,
or pull your husband out of bed and make him
stand and watch him.
Speaker 4 (35:14):
Okay.
Speaker 3 (35:14):
How do I watch my husband be taken himself?
Speaker 4 (35:17):
Well, yes, in front of everybody, okay?
Speaker 3 (35:20):
And how can he survive with that shame?
Speaker 2 (35:24):
So it's all these kinds of things, you know, that
we don't want. I think in many instances we don't
want known, all right. And then there are people who
look to build themselves in our community. I'm talking about
our community now because I went through it last week, okay,
(35:47):
in our community, my wife and I going through.
Speaker 4 (35:49):
It today in fact, okay. Or who tried to.
Speaker 2 (35:52):
Build themselves up on your grave rather than on your shoulders,
all right, And and and and want to accuse you
of absolutely doing all the wrong in the world with
no no for just just a just a fractured example
(36:16):
of this. The guy who's in El Salvador prison, who
it was impluence implied that he was a gang member,
never been in a gang and in the city that
he was accused of being there, never even been in
the city, all right, But yet he got caught up,
arrested and deported based on rumor and innuendo, all right.
(36:42):
And so we you know, so we we have those
kinds of things going on. I've been all kinds of
things that I ain't never did in my life, all right,
because I was doing this over here, all right, or.
Speaker 1 (36:56):
Because you look like somebody, or you fit a profile,
or whatever the case may be. Like like on the
Kendalls Show, he played on the Millennial Hours Millennial Moment
with mister Zeke. They played the ans m moment that happened.
Although that worker was fired. She didn't want to service
(37:18):
the black teenagers who they pretty much accused of being
thieves in the past, and didn't want to let them
stay and shop in the store. They have no video evidence,
none of that.
Speaker 4 (37:28):
But nothing.
Speaker 1 (37:29):
Okay, I saw a little black girl that looked just
like you stealing from here last week.
Speaker 3 (37:36):
That's all I need.
Speaker 2 (37:36):
Well, the guy was walking on the street he lives in.
This black white woman saw him and didn't know they
had moved on the street, you know, and called the
police to have him arrested for walking in the neighborhood
and he lived a few doors from her.
Speaker 3 (37:49):
And just walking in a neighborhood itself.
Speaker 1 (37:52):
The fact that that alone, he was just enough, Like
that's how and that's the intimidation that you were referring
to you before Rapbi That's why the gentlest of black men,
my anime, nerdy black men, they can't even walk down
the street without being harassed because of the simple fear
(38:14):
that people see when they see a big black man.
Speaker 2 (38:20):
But see, what I want to do in that situation
is take it out on the perpetrator. I'm not gonna
take it out on Ken Dall or DARVYO or Jay.
They're not my enemy, all right, And so what we
have to do is begin for me, is respect one
(38:41):
another and confront the enemy.
Speaker 4 (38:43):
Don't be afraid.
Speaker 2 (38:45):
Have the courage to look the enemy in the face,
in the eye and say, this is a new kind
of black man now, and the one you don't want
to encounter.
Speaker 3 (38:56):
You one that's around him, that's around that buddy.
Speaker 4 (39:00):
Okay. But we will see when we see them, we
blow up.
Speaker 1 (39:05):
And that that's the problem. That's why they will happily.
You know how many neo Nazi have sold guns to
our communities, talking about let them kill each other.
Speaker 3 (39:16):
Yes, work for us to do. Yes, let's work for
us to do.
Speaker 2 (39:21):
They will.
Speaker 1 (39:22):
Hey, you the tools to destroy yourself and your community.
Speaker 4 (39:25):
Yes, listen, let's take another station break.
Speaker 2 (39:29):
You have been listening to the Rabbi and the Black
Unicorn on w O v U ninety five point nine.
Speaker 4 (39:36):
If we will be right back with black thought the spark.
Speaker 3 (39:40):
You know, I was about to go up, all right, people, you're.
Speaker 2 (39:46):
Back here with black thought. Everything was changed to inform,
to inspire in the impact. Now Uni, this brings us
back to full circle to what we were talking about
last week, and that is division.
Speaker 3 (40:00):
Under We're number one tool.
Speaker 4 (40:02):
Is you know, gender, all right?
Speaker 2 (40:06):
Religion, all of these things have been studied, okay, and
used by the modern day slave master to take again
control and dominate and manipulate us. And we keep falling
for it because we think his his his sugar is sweeter,
(40:26):
his his water is wetter, and his ice is colder,
and we we keep trying to assimulate like to him,
all right, to be just like him. And so we
have the audacity then to take and utilize the survival
tactics that Mama used, you know, to protect us, to
(40:52):
attack us, all right, and not understand. Willie Lynn says,
I have outline a number of different differences among the slaves,
and I take these differences and make them bigger. I
use fear, distrust, and envy for control purposes. These methods
(41:14):
have worked on my modest plantation in the West Indies
and will work throughout the South. Take the simple little
list of differences and think about them. On the top
of my list is age, but it is there only
because it starts with an A. The second is color
(41:37):
or shade, various intelligence, size, sex, size of plantations that
we live on, status on the plantation, attitudes of the owners,
whether the slaves live in the valley or on the hill, east, west, north, south,
(42:00):
have fine hair, coarse hair, or it's tall or short.
Now that you have a list of differences, I shall
give you an outline of the action.
Speaker 4 (42:11):
But before that, I.
Speaker 2 (42:12):
Shall assure you that the distrust is stronger than trust,
and envy is stronger than adulteration, adulation, respect and admiration.
Speaker 4 (42:31):
So we get caught up in these things and we
practice them. Hello, we do.
Speaker 3 (42:39):
We do every day.
Speaker 1 (42:41):
All those little judge comments that run through your head
when you see people do something.
Speaker 2 (42:45):
Run through your head that you say that you vote, vote, vocalize.
Speaker 3 (42:49):
Yes, some people don't.
Speaker 4 (42:51):
Now some people do. They vocalize all she thinks she's something, She.
Speaker 1 (42:56):
Okay, spewing all that negativity all over the place man.
Speaker 4 (43:01):
He this is his third wife. I mean, I mean
what you.
Speaker 3 (43:04):
You don't know what what businesses? That is your yours?
Speaker 2 (43:08):
Mm hmm.
Speaker 3 (43:08):
So and let me let let's let's talk. Let's listen, okay, Sam,
because people always talking? And what was that that Jesus
said when he rolled up in that town? So they
was about to stone that young lady. He said, let
the first one.
Speaker 2 (43:22):
Then he was saying cast the first stone. Yes, but
you see, we can't we can't see our flaws.
Speaker 1 (43:33):
Self examination is a real thing and it needs to happen.
Speaker 3 (43:37):
Self auditing yourself, you have to do that. And if
you can't face yourself, how can you face your community?
How can you face anything? People are walking around doing
it every day, and honestly, I don't understand how they
do it.
Speaker 1 (43:51):
You are like walking around in your own personal, delusional world.
Speaker 4 (43:55):
This is this is what I love.
Speaker 2 (43:58):
I have a friend who was called himself a Christian,
and sometimes I wondered about him because many things he
did were unchristian like, and I thought one day I
would say something to him about it. But before I did,
I got on my knees and I prayed about it.
(44:20):
And when I got up off my knees. I looked
in the mirror and winked at him.
Speaker 4 (44:25):
M m.
Speaker 6 (44:28):
H.
Speaker 1 (44:30):
I love that you said that, though, because self imagery
and communication is so so important, and how you speak
to yourself and how you voo yourself.
Speaker 3 (44:39):
Ah, it's so important.
Speaker 1 (44:42):
Being kind to yourself, graceful with yourself, even if you
do recognize a flaw is something you need to improve on.
Being kind to yourself throughout that transition is imperative.
Speaker 2 (44:52):
But also to some degree, you know, we started as
out talking about having a moral code, a fiver that
we can agree on. Yes, right, and but I have
to recognize that I'm flawed. But just like I'm flawed,
you flawed, you know, and so we may not fit
into that moral fiber at the same place. You may
(45:14):
not drink, I may not gamble, Okay, you know, all right,
because you because I see you drinking, or because I
see you gambling.
Speaker 4 (45:23):
All right, we both have that flaw, have a flaw,
if I'm making sense.
Speaker 1 (45:27):
Sure, That's why I try my best not to talk
about my book of sugar Friends.
Speaker 4 (45:32):
Okay, And you know what I'm.
Speaker 1 (45:33):
Talking about, right, my book sugar Friends that like that
White Girl book of sugars love us.
Speaker 3 (45:39):
I don't judge them because I like to drink. I
like to smoke. That's my thing.
Speaker 1 (45:44):
If book of sugar is your thing, that's cool. I
know people that get hard off of running, that's their thing.
I hate to run. God bless your heart if that's
your addiction. I but whatever it is, we all have
our ailments. So I try my best not to judge anybody,
and just you know, pray for them, be there if
they are seeking support, support them however I may, however
(46:07):
they may lead me to see.
Speaker 2 (46:10):
See, I think what I'm trying to say here is
I'm hearing you. I'm hearing you, and you don't. You
have your likes and your dislikes. But how can we
have a moral fiber or fabric or moral code that
we can agree upon and and and and and and
(46:31):
walk together okay, and and and not be.
Speaker 4 (46:41):
That critical of one another? Mmm? I think.
Speaker 2 (46:49):
What I'm trying to say this, Listen, this is what
I'm trying to say. This is what I'm trying to say.
Speaker 4 (46:53):
No matter what what your moral stance.
Speaker 2 (46:57):
Is, Okay, all people have immorality, all right, okay, all right?
Speaker 4 (47:05):
And so.
Speaker 2 (47:08):
Your skin color don't make you any more moral and
moral than anyone else. And so so we have to
take and put those things aside, and let's look at the.
Speaker 4 (47:26):
Moral code, not the skin color.
Speaker 2 (47:30):
Can we agree on the moral of the uh the
the former owner of Dominoes, he made his billion, almost
a billion dollars, and sold it. He took his his
his profit, his the results of his investment, and built
him a college called Catholic University, I think somewhere around
(47:55):
Fort Byers, Florida. And now he's in the process. I'm
now building a city around the university, and any and
everybody to some degree is welcome, all right. But he
does not want any bars okay in his town. Okay,
(48:19):
his town, his money, okay. And when you come there,
you have to agree to his culture, all right. He
doesn't want any pornography all right, all right, all right, okay.
Speaker 4 (48:31):
Adult stores, he don't want an adult movies. Okay.
Speaker 2 (48:35):
And so if you move there, you go there with
the idea that you're gonna live with those within those parameters.
Ain't no sense of going down there. No, Well, I'm
gonna go down and I'm gonna do my thing. I'm
gonna do what I want to do. Yeah, okay, all right,
so why go there?
Speaker 3 (48:59):
I agree, Okay, I don't like going places I can't
be me or do what I like to do, okay,
So don't go.
Speaker 1 (49:05):
Into those places in spaces thinking arrogantly and honri that
I'm going to do what I want to do how
I want to do it.
Speaker 4 (49:12):
Either.
Speaker 1 (49:13):
I have that respect embedded than me at a young age,
because we had moral conversations when I was young. We
had conversations that let us know what is okay and
not okay, and they may you may see somebody else
go out. When you go out into the world that's
doing it, that does not mean that it is okay
for you to do it, because that's not our cold.
Speaker 4 (49:37):
Absolutely. And then I do go places and I don't.
I don't.
Speaker 2 (49:43):
I do not not go places because I don't feel
that I measure up. Oh yeah. If I want to
go to the marble Room, I'll go to the Marble Room,
all right. If I want to go to Martin's, I'll
go to Morton's.
Speaker 4 (49:56):
Okay.
Speaker 2 (49:57):
If I want to go to the Lockkeepers, I go
I understand.
Speaker 4 (50:03):
But same thing by the same token. If I want
to go to Angie's.
Speaker 1 (50:07):
All right, I much rather go to Angie's. I ain't
trying to be around no stuffy.
Speaker 4 (50:11):
It depends on what I gotta taste for.
Speaker 1 (50:14):
Angis don't self, you know, you know they don't. You're right, okay,
they don't. Sometimes they don't.
Speaker 4 (50:21):
And sometimes I want to feel the young, all.
Speaker 3 (50:23):
Right, Sometimes that's what you want.
Speaker 1 (50:25):
And sometimes you gotta go somewhere specific and of the
others to get what it is.
Speaker 4 (50:30):
That I go there. But I'm not less.
Speaker 2 (50:33):
I don't feel that I'm less then, because because they
have a tendency to want to look down at on me.
Speaker 1 (50:39):
You know what, give the listening audience a message of
encouragement to walk into any space which your head held high,
understanding that you belong in every place that God has
placed you.
Speaker 2 (50:51):
Your opinion of me is none of my business. And
with that I will drink from my part of the river,
and no one shall keep me from it. This is
the ripe By along with the black Unicorn scene. So
long from black thought. Everything was changed to inform, to inspire,
and to impact on w O v U ninety five
point nine f M Until next time, Shalom Habah
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