October 23, 2025 • 49 mins
The Rabbi and Trey examine how slavery shaped divisions between Black men and women, creating cycles of disempowerment. Drawing on books like How the Poor Can Save Capitalism and Ten Commandments of Black Economic Power, they discuss historical trauma, family fragmentation, and the struggle to re-empower Black men without erasing masculinity. The conversation explores spirituality, shifting social norms, and the clash between legal, natural, and divine laws, closing with book recommendations for deeper reflection.
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Episode Transcript
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Speaker 1 (00:03):
This is w o v U Studios. Good afternoon people.
You're now listening to Black Thought. Everything must change, to inform,
to inspire, and to impact. On w o v U
ninety five point nine FM, this is your host, the
Rabbi along with Trey sitting in for the Unicorn. Trey,
(00:23):
how in the world are you today?
Speaker 2 (00:26):
Running around the last couple of minutes the studio. Yeah,
un he got a last minute called yeah be downtown.
So a little bit of a well hecting around here,
but we all made it workout.
Speaker 3 (00:39):
All right. That's that's a good thing. That's a good thing.
Listen to people.
Speaker 1 (00:42):
We've we've been talking about a couple of two three
books that we've gotten in here. John Hope Brian has
a book entitle How the Poor Can Save Capitalism, Rebuilding
the Path of Middle Class. He also has the Memo,
(01:03):
which are five Rules for Economic Liberation.
Speaker 3 (01:06):
Uh. And I'm also reading.
Speaker 1 (01:09):
Doctor Royce Boyce Boyce Watkins Ten Commandments of Black Economic Power.
And also I got in that I'm looking at is
Jap's book The African Origin of Civilization?
Speaker 3 (01:27):
Is it myth or reality? So those are some of
the things we're going to be looking at.
Speaker 1 (01:35):
And coming weeks of folk and we want to uh,
you know, give your heads up so that you can
purchase the books and you can walk with us as
we discuss them. But what I want to do today is, um,
there is has been a timph No, no, no, it
(02:03):
wasn't an attempt. There was a marked process by which
the slave makers and later the slave masters began to
cause division to take place between the black male and
(02:24):
the black female. Let me let me read something from
uh uh Breaking the Curse of woollye Lynch. During the
early days of traditional physical slavery, the generational male female
cycle rotated like traffic and a revolving door. Black men
(02:46):
and women were were uh bread uh bread uh Black
men and black women red children without relationships then uh.
They were often separated on the plantation or soul to
other plantations. The children were, in a sense wards of
(03:08):
the state because the social and economic breakdown and fragmentation
of their parents. When the black male was destroyed or
dis empowered, even as many still are today, millions of
black women were left as widows and their children left
out in the wilderness as orphans. This is a traditional
(03:31):
cycle that in the present moment continues to span out
of natural orbit without little effort from the slave master's offsprings,
who subtly steer, guide and control the very people who
are still the core behind the success of this great economy.
(03:56):
Forty six years later, the old mindset of black slave
and white slave master have yet have not yet been altered.
We often wonder why they haven't. Based on the following
coat by Woolle Lynch, ask yourself the question why was
the reversal of the roles between the black male and
(04:18):
females such a necessary ingredient and gaining total control over
the black woman and black man.
Speaker 3 (04:31):
Trey?
Speaker 2 (04:33):
That just took us through took us through a lot there, Yeah,
a lots of definitely a lot to unpack the.
Speaker 3 (04:40):
Well, let's let's let's go back here. Let's go back here.
Speaker 1 (04:43):
During the early days of traditional physical slavery, the generational
male female cycle rotated like the traffic and the revolving door.
Black men and black women bred children without courtship. Then
we're often separated on the plantation or sold to other plantations.
(05:04):
All right, let's let's start stop right there. Do you
feel that today that still has far reaching implications, especially
as a young black male and you looking towards your future.
Speaker 2 (05:22):
I guess I don't know. I guess I think that
I'd say, it's it's so important to have a be
able to do our part to make sure that we
can maintain a strong support system, not just in our families,
but but among our neighbors, our friends, just to I guess,
(05:48):
not try to not let that happen.
Speaker 1 (05:50):
Okay, how how would how how let me ask you this, then,
how how do you feel you would go about bridging
the gap that exists. I was getting my car repaired Friday,
and Black history came up and one of the people
(06:11):
that I'm going to have on the show soon made
the statement about the black male and female relationship, and
this black woman said, all men, the black men are dogs.
They ain't no good, you know. And I said, okay,
how do we take and begin to reverse that true
understanding some of the things that have been done four
(06:31):
hundred and fifty years ago to create an environment where
black men were not able to thrive. They were disempowered,
all right, and that disempowerment to some degree still exists today.
Speaker 2 (06:50):
I mean, it's I don't know, it's a it's a
lot of history to go through No, why did you
take this one?
Speaker 3 (07:03):
Okay? You know.
Speaker 1 (07:09):
This this goes back to some of the I feel
some of them the barriers that that are in place
artificial barriers and in some instances sometimes they're real barriers.
(07:31):
We're not trying to say that all bad relationships between
black men and black women are based on this, some
of it because you're just dealing with some people who
just ain't no good, all right, But I think but
even at that, I think there might be some trauma
that's embedded in our DNA that causes some kinds of
(07:56):
attitudes to be developed about and by.
Speaker 3 (08:02):
People. And I don't I'm.
Speaker 1 (08:06):
Trying to stay away from this willfully uh willfully being
being irresponsible.
Speaker 3 (08:14):
Okay, you know you.
Speaker 1 (08:18):
There's a willful and skillful uh irresponsibility. Skillful irresponsibility. We
have not been taught. We don't know how uh to
be responsible. Willful irresponsibility says that we refuse, we choose
to be irresponsible because if we become if we become responsible,
(08:41):
we have to give up being the victim. And so
in many instances, both genders want to to uh say
I am the super quote unquote super victim.
Speaker 3 (08:55):
Uh.
Speaker 1 (08:56):
Malcolm said that the black woman was the most disrespected
woman you know, on the face of the earth. But
by the same token, I think we're both at the
bottom of the wrong and who's on top or on
the bottom at this point, we're both at the bottom,
and I believe side by side at the bottom, rather
than one on top of the other, if that makes sense.
(09:16):
The bottom is the bottom, okay, and so and so
you know there they have in in in all of mankind,
men and women have not always gotten along and treated
one another.
Speaker 3 (09:37):
Rightfully, if you know, or properly. Okay, and so you
do have.
Speaker 1 (09:45):
This happening, But in this case there has been a
a calculated plot to pit them against one another and
to dis empower the black So, uh, let me ask
you this in your definition, if we go back to
(10:09):
Malcolm's contention that the black woman is the most disrespected
and you know, at the very very bottom of the wrong, okay,
how where do we place the black man who has
been disempowered?
Speaker 2 (10:28):
Good question? You know, where do you think?
Speaker 1 (10:34):
I don't know, I don't I don't know. I think
it becomes we're what is worse just being disrespected, the
most disrespected or the most disempowered.
Speaker 2 (10:50):
Well, I guess, I guess power is power, right, So
if you're if you have power, you're disrespected, you're still
have power, right. But if you're respected but you don't
have any power, then.
Speaker 3 (11:03):
Yes, okay, we get heaving.
Speaker 2 (11:05):
Respect is important in general, but is power? Yeah, I
mean you power, you have influence, and if you don't
have influence, then.
Speaker 3 (11:16):
What are you?
Speaker 1 (11:16):
But then we exactly Then we go to brack Fragility
by Adrian Carter, and he talks about how the two
struggle to control their environment black woman, black man, okay,
and and and very seldom do they stop and and
(11:38):
control ex where where they are, all right. And once
they control where they are, if they control where they
are at the moment, then they can they are now
empowered to take a little.
Speaker 3 (11:53):
Bit more territory, a little bit more territory.
Speaker 1 (11:56):
All right, until they developed the ability to control even more,
all right. But it must take a working together.
Speaker 3 (12:07):
I think Carter says that a black.
Speaker 1 (12:10):
Man will use his mind his hands, all right to
control his environment. A woman used her mind a hand
in her body to control her environment. And I feel
that if we just build some strong coalitions again, we
(12:30):
we move in that that that that direction. Uh for
our listeners, let me let me go back, uh, Trey.
We we we have we have the slave makers, right,
these were the early people who captured, you know, who
brought people into this country and violently made them slaves.
(12:55):
All right, then you have the slave masters who we
have even the twenty first century. And this is why
I have some problems with sociology, because then the slave
masters have studied.
Speaker 3 (13:10):
Us our folk ways.
Speaker 1 (13:13):
Our philosophies, our culture.
Speaker 3 (13:17):
In order to continue to control us. That makes okay.
Speaker 1 (13:22):
And so they control us because they know our psychics,
so to speak. And we have been through both processes.
We have been domesticated, and domestication means that we have
been broken to the point that they feel that we're
(13:47):
okay to live with other human beings. Where we are
human beings. We've always been human beings. But their purpose
really was to break us, to control us, not so
much the real act of domestication.
Speaker 3 (14:05):
If I'm making sense, okay, and.
Speaker 1 (14:09):
So we we can go back here then to Alvin
Morrow's book again, he says, four hundred and forty six
years later, the old mind of the black slave and
the white slave master.
Speaker 3 (14:27):
Have not been altered, and we and we still see
I think um um.
Speaker 1 (14:42):
John O'Briant said said in it says in his book
How the Poor Cans Save Capitalism says that economically, uh
eight of the people only controlled seven percent of the
wealth of this country. So you have twenty percent controlling
(15:07):
ninety three percent of the wealth of this country. And
so that leads us where that leads us in the
seven percent?
Speaker 3 (15:18):
All right?
Speaker 1 (15:19):
So if if eighty percent only controls seven percent, and
we're about what twelve thirteen, fourteen, fifteen percent of the
population of the country, right, all right, look how little?
Speaker 3 (15:33):
And then there is.
Speaker 1 (15:37):
Evidence that we are at the same economic level in
uh here in twenty twenty five that we were in
eighteen sixty three when the Emancipation Proclamation was signed. We
represented one point two percent of the growth national product
of this country. And today we still only represent one
(15:58):
point two percent of gross national product of this country.
Speaker 3 (16:03):
And so is it possible?
Speaker 1 (16:09):
Is it possible to trade that maybe in my d NA,
in my genes as a male, I can't I can't
really connect with my black woman or I don't connect
(16:29):
with her because I know that if I do, and
even attached to my children, I know that I will
be separated because the mindset has not been altered. I'm
doing in these instances out here where the fathers are
not present in the home, make it becomes a sperm
(16:50):
donor so to speak, and then walk away. Could that
be a psychological undergirding or psychological factor in that phenomena happening?
Speaker 2 (17:00):
Just depends on experiences? Yeah, if you had bad if
you've had bad experiences with some people, then I guess
that could effect your future experiences. If you have if
you had good experiences.
Speaker 1 (17:16):
Then okay, right right there, That's what I'm talking about.
But could it could have underlying cause of that be
because it's embedded in your DNA transfer from transfer from
generation to generation.
Speaker 2 (17:35):
I don't get the whole nature versus nurture thing. I
guess the DNA aspect would be the I don't know.
Would that be nature? Would that be nurture? I have
to think about that.
Speaker 1 (17:48):
One kind of it would be nature because nature can
be conditioned.
Speaker 2 (17:55):
Yeah, that's that would be right, okay, But just getting along,
I guess it would be the base It is it
because it's been passed on for generation the generation, or
because at some point can can that generational If you
want to say generational curse be broken at some point.
Speaker 1 (18:13):
Yes, okay, yes, And I say yes it can be
all right because if if if it was conditioned, it
was a condition nature was conditioned, then then that nature
can be reconditioned to nurture again. Sure, okay, if I'm
making sense. Okay, listen, We're gonna take a station break
(18:34):
right now. You have been listening to Black Thought with
the Rabbi and Trey on w O v U ninety
five point nine FM.
Speaker 3 (18:42):
We will be right back.
Speaker 1 (18:44):
All right, people, you're back here with Trey and the
Rabbi Black Thought. Everything must change on w O v
U ninety five point nine FM.
Speaker 3 (18:52):
Trey, what I'm gonna do?
Speaker 1 (18:55):
He has a a part of the formula that was
practiced by the slave masters, which which kind of explains
the thought process that the slave masters went through. Let
me let me read this understanding is the best thing. Therefore,
(19:16):
we shall go deeper into this area of the subject
matter concerning what we shall produce here in the breaking
process of the female inward. Okay, we have reversed relationships.
In her natural uncivilized state, she would have a strong
dependency of the uncivilized inward male, and she would have
(19:42):
a limited protective tendency towards her independent male offspring, and
would raise the female offspring to be dependent like her
nature had provided for these types of balances. We reverse
nature by burning and pulling one civilized part and bull
(20:05):
whipping the other into the point of death, all in
her presence. By her being left alone, unprotected with the
male image destroyed, the ordeal caused her to move from
her psychological dependent state to a frozen independent state. And
(20:26):
this frozen psychological state of independence, she will raise her
male and female offspring.
Speaker 3 (20:32):
In reverse roles.
Speaker 1 (20:34):
For fear of the young male's life, she will psychologically
train him to be mentally weak and dependent but physically strong.
All right, and so much of that we still still
being perpetrated today, all right.
Speaker 3 (20:55):
And you.
Speaker 1 (20:59):
Um, mom, that's my little pooky.
Speaker 3 (21:06):
Mom.
Speaker 1 (21:06):
That's my baby, Mom, that's my little boy. I don't
care how ho he is. He's still my baby. I
don't care how how holy is. He's still my little pooky.
I don't care how he is. He's still my boy. Now.
He can be forty fifty years old, but he never okay,
(21:27):
grows out of that protective state that the that mom
has placed him in, and in many instances he tries
to live down, all right to what mom is saying.
Speaker 3 (21:43):
That is continued.
Speaker 1 (21:44):
He tries to be mama's little pooky, He tries to
be mama's little boy. He tries to be mama's baby,
all right, and so, and that was the the psychological
state that the slave master has created is still perpetuated
even today. July twenty ninth, twenty twenty five. Would you
(22:09):
what would you have you have any comments on that?
Speaker 2 (22:14):
Well, I guess from the parental standpoint, I'm not a parent,
but I imagine everybody who is is always going to
view their kid or somebody as no matter like you said,
no matter how old you are, hey, you're always my
little boy, my little girl, because I mean, that's that's
part of you're the parents.
Speaker 1 (22:34):
My daughter, that's my daughter, and that's exactly. And she's
fifty four years old and she's an old woman, all right. Absolutely,
my son, it was always hey man, all right, I
see you know, and he's fifty one. I see him
as a full man, all right. He's my offspring. Okay,
he's my son, but he's not my baby, he's the
(22:57):
youngest in the family. Okay, but he's not my baby boy. Okay,
he's a he's a man like I am now, Okay,
capable of holding his own and I don't try. I've
tried not to interfere in anything that he's going through
unless he comes to me and invites me in. And
then if he does that, it's it's kind of limited.
(23:20):
I may make some suggestions rather than trying to tell
tell him what to do if I'm.
Speaker 2 (23:26):
Making Okay, so at some point you can't yeah, right,
yes you can, but you can't.
Speaker 1 (23:32):
Yes, yeah, that's going to happen. Yeah, okay, yes, Okay.
So he continues here with this discourse. Because she has
become a psychological independent, she will train her female offspring
psychologically to be independent.
Speaker 3 (23:51):
What have you got? You've got the woman out front
and the man behind scared.
Speaker 1 (24:00):
Uh. This is a perfect situation for the sound sleep
and economics.
Speaker 3 (24:08):
Uh. And so.
Speaker 1 (24:11):
This kind of thing I think is is I love
this book. I love this book because it really digs
down underneath, uh, the the the the structure of the
slave maker and slave masters and and and doing so,
(24:36):
it gives us the possibility of taking a look from
the inside. If you will back out without being scared, okay,
or without being a woman, without uh allowing herself to
(24:58):
become dependent on the ma. It allows us not then
to say, listen, let me get out front, okay, uh
and uh and not that not that you're subservient, but
so that I can be the protector that are supposed
to be. I'm no longer afraid to be that protector.
I hope you I'm making sense. I got got okay, all.
Speaker 3 (25:21):
Right, So we go back.
Speaker 1 (25:26):
Uh when the black male was destroyed and disempowered, even
as many still are today, millions of black women are
left as widows and their children are left out in
the wilderness as orphans. Not only do you have that,
but you you have the you you have the tenants
(25:49):
of about oh sixty years ago, the sexual revolution where
it became uh the trend the norm uh to be
engaged in sex without marriage. And so you have people
(26:10):
engaging in the act of reproduction, all right, without any structure.
If I'm making sense, okay, and so without any structure,
So then ask almost as animals, you can engage in
(26:30):
the reproduction act and walk away and have no responsible
for responsibility for the consequences of what has happened in
the act of reproduction, and then you have the female
now feeling abandoned, if you will, Okay, Fortunately it's an
issue going on a little bit too much today, absolutely,
(26:53):
all right, all right, and so some of the things
I'm feeling that maybe there's some basic moral patterns. I
was just thinking, you know, years ago, years ago, it
was unconscionable for a woman to leave her father's house
(27:15):
without being married. Now, as soon as you graduate from
high school, in some cases even before then, all right,
you're looking for your own place so you can live.
Speaker 3 (27:28):
Your own life, your own way. And maybe that's not
the best thing in the tree.
Speaker 1 (27:37):
Ins today may go towards breaking down the social order
and destroying the society of the culture from the inside out,
if that's making sense to us today.
Speaker 2 (27:57):
A lot of people who do move out of the homes.
I mean, I guess it's it's different from college and
that some people go to college locally, some farther away.
But either in either case, I guess if you're not
in school, then a lot of people probably get roommates
just so they don't have to foot the whole bill.
I mean, there are some single people out there. Yeah,
and I think it. I think sometimes it Also people
(28:19):
do want to do that because it all increases their
chance of dating because let's be honest with partners of
events or family members.
Speaker 1 (28:29):
Yeah, because you have to bring the good guy home
to meet dad and dad. Yeah, Dad never is uh
that responsive to the prospective meat.
Speaker 2 (28:39):
Or yeah, or the roommates who the annoying roommates when
you want to just you know, do your just hang
out and then you come your annoying roommates just always
wanted to crash in and even if it's just as
a joke.
Speaker 1 (28:53):
Yes, yeah, So how how do how do we the
question becomes Trey, how do we re empower the black male?
Speaker 3 (29:08):
Uh? And how do we.
Speaker 1 (29:13):
H Yes, we we talked about Adrian Carter's process, but
how do we taken from a cultural view, structure infrastructure,
(29:34):
if you will, how do we take in re empower
the black male.
Speaker 3 (29:43):
To uh.
Speaker 1 (29:47):
To the point where he feels empowered enough not to
be scared anymore.
Speaker 3 (29:55):
And to take the lead to be protective.
Speaker 2 (30:03):
It's just in simple terms, just find work. Yeah, but
because I haven't stay busy.
Speaker 3 (30:16):
But if I have a job, am I really empowered?
Speaker 2 (30:20):
Okay, I can't not have a job.
Speaker 1 (30:22):
Okay, yeah, you well you you move well. The way
things are going in d C, that's gonna be. I
know several people now who are looking for work because
the dismantling of job corps.
Speaker 2 (30:37):
Yeah, okay, it's not easy.
Speaker 3 (30:41):
It was, I mean.
Speaker 2 (30:44):
Everybody would be doing it.
Speaker 1 (30:45):
Yeah, you're you're you're right, You're right. Do you do
you feel that re re reincarnating, redeveloping, returning too strong
spiritual values would be one of the processes of re
(31:07):
empowering the blackmail?
Speaker 2 (31:10):
I mean for some people, some people at works. I mean, look,
some people are more spiritual than others. Some. I mean,
there are a lot of business owner owners out there
who some go to church, some some don't. Some believe
in that, some don't. I guess it goes. It just
(31:32):
depends on the individual art. I think it was either
this segment or last segment where you brought up I
think you asked me if I forget what the question
was about being able to trust people based on your
DNA or something. What was the question from earlier? The
nature versus nurture?
Speaker 3 (31:53):
Yeah, yeah, nature versus nature?
Speaker 2 (31:54):
Yeah, right, I forget exactly what you ask, but it
but it just I think it just depends on the person.
I mean, some people, if you try to force it
on the try to force it being spiritual on them,
they may even push them away.
Speaker 1 (32:07):
Yeah, yeah, yeah, I agree. I wish doctor Archie was back.
Now you could talk about the pie neal gland and
the two hemisphere of the brain where you have the
reptilian uh hemisphere and the mammal. The reptilian is cold blooded. Uh,
(32:29):
it's a fight, freezer or flee and then uh the
uh the mammal is nurturing. And so your cold blooded side,
the cold blooded hemisphere.
Speaker 3 (32:47):
Again, it's not so.
Speaker 1 (32:49):
Much fight, but it is freeze. You do nothing, all right,
or you flee, you walk away? Where where the the
mammal side says, you stay and your nurture. And what
I think I'm hearing here is because of the disempowerment
(33:09):
and the fear right that the to some degree, that
nurturing side in the black mail may be underdeveloped.
Speaker 3 (33:22):
And so then the question becomes.
Speaker 1 (33:25):
How do we be how do we reactivate that nurturing
hemisphere in the black male without feminizing it? All right,
all right, listen, We're going to take another break here.
You have been listening to Black thought. Everything must change
to inform, to inspire, and to impact on Wolvu ninety
(33:47):
five point ninetyf and we will be right back all right, people,
you're back here with black thought. Everything was changed to inform,
to inspire, and to impact on Wolvu five point nine
f N. One of the things I think we folk
who are listening as we struggle with this dilemma between
(34:13):
the black male and the black female in the role
reversal that has taken place during the peculiar institution of slavery,
we must acknowledge the damage that was done to the
black psychic that was connected to the role altering divisive
tactics due to centuries of the indoctrination that we've undergone.
(34:39):
We can embark upon the path of rehabilitation and reconciliation
in today's black male and female relationships. As a collective,
the black men and women must also come to the
intelligent agreement that are natural pattern of motion has been
(35:03):
thrown out of orbit right, that we're off kilter, that
what and who we are as human beings have been
altered because of the slave makers and slave masters, And
stop blaming one another and realizing what has taken place
(35:27):
and moved towards reconciliation, if you will, and rehabilitation of
the relationships.
Speaker 3 (35:36):
It may not be what it should look like.
Speaker 1 (35:47):
I go back to a Humpty Dumpty set on the wall.
Humpty Dumpty had a great fall. All the kings horses
and all the king's men could not put Humpty together again.
That's not true. They could, but there's gonna be some scars, right,
there may be some pieces missing, right, But the Humpty
(36:11):
could be put back together again. And so the female
the black male female relationship in its rehabilitation, in its reconciliation,
may not be what it once was, but it can
be restored. And I believe that that that is one
of the most powerful things that we must first do
(36:36):
in terms of interpersonal and interpersonal healing. That if we
can do that, okay, that will bring about some things
that we can now work together on without one feeling well,
(37:02):
not one dominating the other. If it makes sense, okay,
the chaotic relationships that we are observing today in many instances.
Speaker 3 (37:23):
Can be restored to one.
Speaker 1 (37:28):
Of not only the natural order, but the divine order
of things. UNI and I I don't know if you
and I have talked about this. There's natural law and
un divine law right which the other culture has used
(37:51):
legal law to circumvent some of the divine and natural law.
Eighteen hundreds, um even earlier, going back to sixteen sixty
one in the anti misingenation policies, but even in eighteen
(38:13):
eight around the late eighteen hundreds nineteenth century, it was
deemed that with freed blacks there would be a move
towards black men wanting to marry white women. White women
wanted to you know, and the government state if you
(38:36):
will entered into the marital process. There are those who
believe that there are only two ortnances in the church,
that's a communion in baptism. I contend they're three, all right,
And if you go in most other countries you will
find marriages are conducted by the church. Okay, so the
(38:59):
three ordinances of the church marriage, communion, and baptism.
Speaker 3 (39:06):
But that was so.
Speaker 1 (39:08):
That the racist could not the ethnicities could not intermarried.
I remember years ago, sixty seventy years ago, where you
U fifty years ago to get married, you had to
have a blood blood test before you could get a
(39:29):
marriage license. Yes, what well, they said, to see the
surface rule was that many blood types didn't mix, and
you would have children with disabilities or still born children. Right,
But the real reason was to determine your ethnicity and
(39:51):
to keep and if you were, say you were a
black man trying to wear my marry a white woman,
they said, you know your blood was contaminated or the
blood would mix and you would denied a license.
Speaker 2 (40:03):
That's uh, I hadn't heard that one before. I mean,
I know, I know for a long for a very
long time. I don't know what year they allowed in
a racial marriage. But that's the first I've heard blood
tests being used to determine I mean, that was uh
so no, so the answer question, No, I don't think
you and I have actually talked about this.
Speaker 3 (40:22):
Okay, yeah, all right, okay.
Speaker 1 (40:25):
And and that's that's one of the ways that a
common law marriage came into existence. Okay, that common law marriage.
If you were with a woman, and if I was
with a woman and I presented her as missus Goldstein,
all right, we were married. Or say if we bought
(40:47):
furniture together, we were married. We'll say, say we went
in to sign as a as a couple to buy
furniture as mister and Missus Goldstein. We were married, and
we opened a bank account as mister and MSUs Goldstein.
We were married, all right, And that was one way
(41:11):
of getting around it.
Speaker 3 (41:15):
And so.
Speaker 1 (41:19):
Those are those are ways the legal law, okay, circumvented
natural and divine law.
Speaker 3 (41:28):
That's just a small example of it.
Speaker 1 (41:34):
In one sense of the word, we have become unconsciously
lawless in terms of constructive relationship and family structure.
Speaker 3 (41:43):
Structure.
Speaker 1 (41:44):
This unnatural occurrence cannot be found by taking place among
any of the people of color and connection to the
native lands from which the black men and black woman
of North America UH stem from.
Speaker 3 (42:02):
Uh.
Speaker 1 (42:02):
If this circumstance has historically been the case, we black people,
the children of the slaves, must conclude that we are
the We are the manifested byproduct of the Willie Lynch
Company's ultimate intention. And I think those are some of
the things that we we must take.
Speaker 3 (42:24):
And recognize, um face admit UH.
Speaker 1 (42:34):
And I think once we do that, we can begin
to deal with it in a very intentional kind of way, uh,
and constructive way. We we find ourselves again struggling. I
(42:55):
keep coming back to this struggling with one one another
another for dominance, for control, control of our environment. My
wife and I, Okay, early on in our marriage when
I met her, I had gotten a grant from AHIWE
(43:20):
Department of Minority Health, and I came to her center to.
Speaker 3 (43:27):
House my program. That's how we met. Boy.
Speaker 1 (43:32):
February this past February was thirty three years ago, and
we got married a few months September, thirty three years ago.
So in doing so, I was the CEO of the
(43:54):
Ministerial Crisis Center. She was the CEO of the Harvard
Community Service Center. Okay. I just rent space in her
ah place of business, all right, so as as a
tenant there, okay, and being a CEO, many of her
(44:21):
staff if they had a problem and she wasn't there,
they would come to me, right. That caused a power
struggle and we finally we settled it after a while.
And I would I would tell her staff, I'm not
part of your staff here. I have no jurisdiction, I
(44:45):
have no say here, you know, But have you thought
about doing this over here? Have you thought about maybe
doing it this way? You know, trying to stay out
of any command position with her staff or any real
(45:07):
status with her staff.
Speaker 3 (45:09):
But it did not. It did not work.
Speaker 1 (45:11):
Calls her to become a little defensive.
Speaker 3 (45:24):
Let me do this. I'm putting googling here. When did
blood test for marriage license? This can when.
Speaker 2 (45:40):
This sho had my laptop open, it says it's no
longer acquired. But as a twenty twenty three, only a
few states still require blood tests for marriage licenses. This
is just a very quick with any deep diving, it
says New York, but for sickle cell anemia in certain cases,
Louisiana for syphilis, and Texas for sypolis. Other than that,
(46:04):
it's not. It's again, it doesn't dive deep. But there's
a website to google Ohio.
Speaker 3 (46:09):
Just google Ohio.
Speaker 2 (46:11):
All right, Yes, marriage licen Ohio blood tests are not required.
No Ohio no longer requires it.
Speaker 3 (46:20):
We did that end And in.
Speaker 2 (46:27):
The requirement that this just can quick search. This mean.
I don't know how accurate this is, but the requirement
for blood tests was elimited in two thousand and three,
according to Glenn County dot org. So I guess you'd
have to look into it a little more just to
terrify how valid this is. Because it dot org, it
may not be it maybe actualy, it may not, but.
Speaker 1 (46:45):
Two thousand and three is just twenty You know, in
the twenty first centuries we still were doing it in
some places.
Speaker 2 (46:51):
Right, assuming that is accurate?
Speaker 3 (46:53):
Yes, yes, yeah, yeah, okay, so we uh.
Speaker 1 (47:00):
It goes to show how how my point was legal law,
legal law um circumvented natural and divine law, and how
how they have and who has been in charge of the.
Speaker 3 (47:18):
Legal law for the most parts.
Speaker 1 (47:20):
Has been the other ethnicity, and so they have manipulated
it in order to perpetuate.
Speaker 3 (47:29):
Their particular ideologies.
Speaker 1 (47:32):
And we we're not going to say that all of ethnicities.
Speaker 3 (47:39):
But for the most part. You have that and one.
Speaker 1 (47:42):
Of a couple of two books I want to recommend
also to read is uh Dear White America by Tim
Wise Okay, The Letter to a New Minority Robert Robert P.
Jones Robert Jones, White Too Long, White Too Long? And
(48:05):
Robin DiAngelo Robin DiAngelo book A Nice Racist goes into
this even deeper than what we're doing here with this. Well, listen, folks,
it's just about time for us to get out of here.
Sure you have any parting words?
Speaker 2 (48:24):
I think pretty much cut a lot of a couple
of important areas. Give us some things to recommend. Reading
so covered a lot today.
Speaker 3 (48:35):
Brabi all right, thank you well.
Speaker 1 (48:37):
I will drink from my part of the river, and
no one shall keep me from it until next time.
This is the Rabbi from Black Thought. Everything must change
to inform, to inspire and to impact on WOVU ninety
five point nine FM saying Shalom habbah this is wo
(49:00):
we use studios
This is w o v U Studios. Good afternoon people.
You're now listening to Black Thought. Everything must change, to inform,
to inspire, and to impact. On w o v U
ninety five point nine FM, this is your host, the
Rabbi along with Trey sitting in for the Unicorn. Trey,
(00:23):
how in the world are you today?
Speaker 2 (00:26):
Running around the last couple of minutes the studio. Yeah,
un he got a last minute called yeah be downtown.
So a little bit of a well hecting around here,
but we all made it workout.
Speaker 3 (00:39):
All right. That's that's a good thing. That's a good thing.
Listen to people.
Speaker 1 (00:42):
We've we've been talking about a couple of two three
books that we've gotten in here. John Hope Brian has
a book entitle How the Poor Can Save Capitalism, Rebuilding
the Path of Middle Class. He also has the Memo,
(01:03):
which are five Rules for Economic Liberation.
Speaker 3 (01:06):
Uh. And I'm also reading.
Speaker 1 (01:09):
Doctor Royce Boyce Boyce Watkins Ten Commandments of Black Economic Power.
And also I got in that I'm looking at is
Jap's book The African Origin of Civilization?
Speaker 3 (01:27):
Is it myth or reality? So those are some of
the things we're going to be looking at.
Speaker 1 (01:35):
And coming weeks of folk and we want to uh,
you know, give your heads up so that you can
purchase the books and you can walk with us as
we discuss them. But what I want to do today is, um,
there is has been a timph No, no, no, it
(02:03):
wasn't an attempt. There was a marked process by which
the slave makers and later the slave masters began to
cause division to take place between the black male and
(02:24):
the black female. Let me let me read something from
uh uh Breaking the Curse of woollye Lynch. During the
early days of traditional physical slavery, the generational male female
cycle rotated like traffic and a revolving door. Black men
(02:46):
and women were were uh bread uh bread uh Black
men and black women red children without relationships then uh.
They were often separated on the plantation or soul to
other plantations. The children were, in a sense wards of
(03:08):
the state because the social and economic breakdown and fragmentation
of their parents. When the black male was destroyed or
dis empowered, even as many still are today, millions of
black women were left as widows and their children left
out in the wilderness as orphans. This is a traditional
(03:31):
cycle that in the present moment continues to span out
of natural orbit without little effort from the slave master's offsprings,
who subtly steer, guide and control the very people who
are still the core behind the success of this great economy.
(03:56):
Forty six years later, the old mindset of black slave
and white slave master have yet have not yet been altered.
We often wonder why they haven't. Based on the following
coat by Woolle Lynch, ask yourself the question why was
the reversal of the roles between the black male and
(04:18):
females such a necessary ingredient and gaining total control over
the black woman and black man.
Speaker 3 (04:31):
Trey?
Speaker 2 (04:33):
That just took us through took us through a lot there, Yeah,
a lots of definitely a lot to unpack the.
Speaker 3 (04:40):
Well, let's let's let's go back here. Let's go back here.
Speaker 1 (04:43):
During the early days of traditional physical slavery, the generational
male female cycle rotated like the traffic and the revolving door.
Black men and black women bred children without courtship. Then
we're often separated on the plantation or sold to other plantations.
(05:04):
All right, let's let's start stop right there. Do you
feel that today that still has far reaching implications, especially
as a young black male and you looking towards your future.
Speaker 2 (05:22):
I guess I don't know. I guess I think that
I'd say, it's it's so important to have a be
able to do our part to make sure that we
can maintain a strong support system, not just in our families,
but but among our neighbors, our friends, just to I guess,
(05:48):
not try to not let that happen.
Speaker 1 (05:50):
Okay, how how would how how let me ask you this, then,
how how do you feel you would go about bridging
the gap that exists. I was getting my car repaired Friday,
and Black history came up and one of the people
(06:11):
that I'm going to have on the show soon made
the statement about the black male and female relationship, and
this black woman said, all men, the black men are dogs.
They ain't no good, you know. And I said, okay,
how do we take and begin to reverse that true
understanding some of the things that have been done four
(06:31):
hundred and fifty years ago to create an environment where
black men were not able to thrive. They were disempowered,
all right, and that disempowerment to some degree still exists today.
Speaker 2 (06:50):
I mean, it's I don't know, it's a it's a
lot of history to go through No, why did you
take this one?
Speaker 3 (07:03):
Okay? You know.
Speaker 1 (07:09):
This this goes back to some of the I feel
some of them the barriers that that are in place
artificial barriers and in some instances sometimes they're real barriers.
(07:31):
We're not trying to say that all bad relationships between
black men and black women are based on this, some
of it because you're just dealing with some people who
just ain't no good, all right, But I think but
even at that, I think there might be some trauma
that's embedded in our DNA that causes some kinds of
(07:56):
attitudes to be developed about and by.
Speaker 3 (08:02):
People. And I don't I'm.
Speaker 1 (08:06):
Trying to stay away from this willfully uh willfully being
being irresponsible.
Speaker 3 (08:14):
Okay, you know you.
Speaker 1 (08:18):
There's a willful and skillful uh irresponsibility. Skillful irresponsibility. We
have not been taught. We don't know how uh to
be responsible. Willful irresponsibility says that we refuse, we choose
to be irresponsible because if we become if we become responsible,
(08:41):
we have to give up being the victim. And so
in many instances, both genders want to to uh say
I am the super quote unquote super victim.
Speaker 3 (08:55):
Uh.
Speaker 1 (08:56):
Malcolm said that the black woman was the most disrespected
woman you know, on the face of the earth. But
by the same token, I think we're both at the
bottom of the wrong and who's on top or on
the bottom at this point, we're both at the bottom,
and I believe side by side at the bottom, rather
than one on top of the other, if that makes sense.
(09:16):
The bottom is the bottom, okay, and so and so
you know there they have in in in all of mankind,
men and women have not always gotten along and treated
one another.
Speaker 3 (09:37):
Rightfully, if you know, or properly. Okay, and so you
do have.
Speaker 1 (09:45):
This happening, But in this case there has been a
a calculated plot to pit them against one another and
to dis empower the black So, uh, let me ask
you this in your definition, if we go back to
(10:09):
Malcolm's contention that the black woman is the most disrespected
and you know, at the very very bottom of the wrong, okay,
how where do we place the black man who has
been disempowered?
Speaker 2 (10:28):
Good question? You know, where do you think?
Speaker 1 (10:34):
I don't know, I don't I don't know. I think
it becomes we're what is worse just being disrespected, the
most disrespected or the most disempowered.
Speaker 2 (10:50):
Well, I guess, I guess power is power, right, So
if you're if you have power, you're disrespected, you're still
have power, right. But if you're respected but you don't
have any power, then.
Speaker 3 (11:03):
Yes, okay, we get heaving.
Speaker 2 (11:05):
Respect is important in general, but is power? Yeah, I
mean you power, you have influence, and if you don't
have influence, then.
Speaker 3 (11:16):
What are you?
Speaker 1 (11:16):
But then we exactly Then we go to brack Fragility
by Adrian Carter, and he talks about how the two
struggle to control their environment black woman, black man, okay,
and and and very seldom do they stop and and
(11:38):
control ex where where they are, all right. And once
they control where they are, if they control where they
are at the moment, then they can they are now
empowered to take a little.
Speaker 3 (11:53):
Bit more territory, a little bit more territory.
Speaker 1 (11:56):
All right, until they developed the ability to control even more,
all right. But it must take a working together.
Speaker 3 (12:07):
I think Carter says that a black.
Speaker 1 (12:10):
Man will use his mind his hands, all right to
control his environment. A woman used her mind a hand
in her body to control her environment. And I feel
that if we just build some strong coalitions again, we
(12:30):
we move in that that that that direction. Uh for
our listeners, let me let me go back, uh, Trey.
We we we have we have the slave makers, right,
these were the early people who captured, you know, who
brought people into this country and violently made them slaves.
(12:55):
All right, then you have the slave masters who we
have even the twenty first century. And this is why
I have some problems with sociology, because then the slave
masters have studied.
Speaker 3 (13:10):
Us our folk ways.
Speaker 1 (13:13):
Our philosophies, our culture.
Speaker 3 (13:17):
In order to continue to control us. That makes okay.
Speaker 1 (13:22):
And so they control us because they know our psychics,
so to speak. And we have been through both processes.
We have been domesticated, and domestication means that we have
been broken to the point that they feel that we're
(13:47):
okay to live with other human beings. Where we are
human beings. We've always been human beings. But their purpose
really was to break us, to control us, not so
much the real act of domestication.
Speaker 3 (14:05):
If I'm making sense, okay, and.
Speaker 1 (14:09):
So we we can go back here then to Alvin
Morrow's book again, he says, four hundred and forty six
years later, the old mind of the black slave and
the white slave master.
Speaker 3 (14:27):
Have not been altered, and we and we still see
I think um um.
Speaker 1 (14:42):
John O'Briant said said in it says in his book
How the Poor Cans Save Capitalism says that economically, uh
eight of the people only controlled seven percent of the
wealth of this country. So you have twenty percent controlling
(15:07):
ninety three percent of the wealth of this country. And
so that leads us where that leads us in the
seven percent?
Speaker 3 (15:18):
All right?
Speaker 1 (15:19):
So if if eighty percent only controls seven percent, and
we're about what twelve thirteen, fourteen, fifteen percent of the
population of the country, right, all right, look how little?
Speaker 3 (15:33):
And then there is.
Speaker 1 (15:37):
Evidence that we are at the same economic level in
uh here in twenty twenty five that we were in
eighteen sixty three when the Emancipation Proclamation was signed. We
represented one point two percent of the growth national product
of this country. And today we still only represent one
(15:58):
point two percent of gross national product of this country.
Speaker 3 (16:03):
And so is it possible?
Speaker 1 (16:09):
Is it possible to trade that maybe in my d NA,
in my genes as a male, I can't I can't
really connect with my black woman or I don't connect
(16:29):
with her because I know that if I do, and
even attached to my children, I know that I will
be separated because the mindset has not been altered. I'm
doing in these instances out here where the fathers are
not present in the home, make it becomes a sperm
(16:50):
donor so to speak, and then walk away. Could that
be a psychological undergirding or psychological factor in that phenomena happening?
Speaker 2 (17:00):
Just depends on experiences? Yeah, if you had bad if
you've had bad experiences with some people, then I guess
that could effect your future experiences. If you have if
you had good experiences.
Speaker 1 (17:16):
Then okay, right right there, That's what I'm talking about.
But could it could have underlying cause of that be
because it's embedded in your DNA transfer from transfer from
generation to generation.
Speaker 2 (17:35):
I don't get the whole nature versus nurture thing. I
guess the DNA aspect would be the I don't know.
Would that be nature? Would that be nurture? I have
to think about that.
Speaker 1 (17:48):
One kind of it would be nature because nature can
be conditioned.
Speaker 2 (17:55):
Yeah, that's that would be right, okay, But just getting along,
I guess it would be the base It is it
because it's been passed on for generation the generation, or
because at some point can can that generational If you
want to say generational curse be broken at some point.
Speaker 1 (18:13):
Yes, okay, yes, And I say yes it can be
all right because if if if it was conditioned, it
was a condition nature was conditioned, then then that nature
can be reconditioned to nurture again. Sure, okay, if I'm
making sense. Okay, listen, We're gonna take a station break
(18:34):
right now. You have been listening to Black Thought with
the Rabbi and Trey on w O v U ninety
five point nine FM.
Speaker 3 (18:42):
We will be right back.
Speaker 1 (18:44):
All right, people, you're back here with Trey and the
Rabbi Black Thought. Everything must change on w O v
U ninety five point nine FM.
Speaker 3 (18:52):
Trey, what I'm gonna do?
Speaker 1 (18:55):
He has a a part of the formula that was
practiced by the slave masters, which which kind of explains
the thought process that the slave masters went through. Let
me let me read this understanding is the best thing. Therefore,
(19:16):
we shall go deeper into this area of the subject
matter concerning what we shall produce here in the breaking
process of the female inward. Okay, we have reversed relationships.
In her natural uncivilized state, she would have a strong
dependency of the uncivilized inward male, and she would have
(19:42):
a limited protective tendency towards her independent male offspring, and
would raise the female offspring to be dependent like her
nature had provided for these types of balances. We reverse
nature by burning and pulling one civilized part and bull
(20:05):
whipping the other into the point of death, all in
her presence. By her being left alone, unprotected with the
male image destroyed, the ordeal caused her to move from
her psychological dependent state to a frozen independent state. And
(20:26):
this frozen psychological state of independence, she will raise her
male and female offspring.
Speaker 3 (20:32):
In reverse roles.
Speaker 1 (20:34):
For fear of the young male's life, she will psychologically
train him to be mentally weak and dependent but physically strong.
All right, and so much of that we still still
being perpetrated today, all right.
Speaker 3 (20:55):
And you.
Speaker 1 (20:59):
Um, mom, that's my little pooky.
Speaker 3 (21:06):
Mom.
Speaker 1 (21:06):
That's my baby, Mom, that's my little boy. I don't
care how ho he is. He's still my baby. I
don't care how how holy is. He's still my little pooky.
I don't care how he is. He's still my boy. Now.
He can be forty fifty years old, but he never okay,
(21:27):
grows out of that protective state that the that mom
has placed him in, and in many instances he tries
to live down, all right to what mom is saying.
Speaker 3 (21:43):
That is continued.
Speaker 1 (21:44):
He tries to be mama's little pooky, He tries to
be mama's little boy. He tries to be mama's baby,
all right, and so, and that was the the psychological
state that the slave master has created is still perpetuated
even today. July twenty ninth, twenty twenty five. Would you
(22:09):
what would you have you have any comments on that?
Speaker 2 (22:14):
Well, I guess from the parental standpoint, I'm not a parent,
but I imagine everybody who is is always going to
view their kid or somebody as no matter like you said,
no matter how old you are, hey, you're always my
little boy, my little girl, because I mean, that's that's
part of you're the parents.
Speaker 1 (22:34):
My daughter, that's my daughter, and that's exactly. And she's
fifty four years old and she's an old woman, all right. Absolutely,
my son, it was always hey man, all right, I
see you know, and he's fifty one. I see him
as a full man, all right. He's my offspring. Okay,
he's my son, but he's not my baby, he's the
(22:57):
youngest in the family. Okay, but he's not my baby boy. Okay,
he's a he's a man like I am now, Okay,
capable of holding his own and I don't try. I've
tried not to interfere in anything that he's going through
unless he comes to me and invites me in. And
then if he does that, it's it's kind of limited.
(23:20):
I may make some suggestions rather than trying to tell
tell him what to do if I'm.
Speaker 2 (23:26):
Making Okay, so at some point you can't yeah, right,
yes you can, but you can't.
Speaker 1 (23:32):
Yes, yeah, that's going to happen. Yeah, okay, yes, Okay.
So he continues here with this discourse. Because she has
become a psychological independent, she will train her female offspring
psychologically to be independent.
Speaker 3 (23:51):
What have you got? You've got the woman out front
and the man behind scared.
Speaker 1 (24:00):
Uh. This is a perfect situation for the sound sleep
and economics.
Speaker 3 (24:08):
Uh. And so.
Speaker 1 (24:11):
This kind of thing I think is is I love
this book. I love this book because it really digs
down underneath, uh, the the the the structure of the
slave maker and slave masters and and and doing so,
(24:36):
it gives us the possibility of taking a look from
the inside. If you will back out without being scared, okay,
or without being a woman, without uh allowing herself to
(24:58):
become dependent on the ma. It allows us not then
to say, listen, let me get out front, okay, uh
and uh and not that not that you're subservient, but
so that I can be the protector that are supposed
to be. I'm no longer afraid to be that protector.
I hope you I'm making sense. I got got okay, all.
Speaker 3 (25:21):
Right, So we go back.
Speaker 1 (25:26):
Uh when the black male was destroyed and disempowered, even
as many still are today, millions of black women are
left as widows and their children are left out in
the wilderness as orphans. Not only do you have that,
but you you have the you you have the tenants
(25:49):
of about oh sixty years ago, the sexual revolution where
it became uh the trend the norm uh to be
engaged in sex without marriage. And so you have people
(26:10):
engaging in the act of reproduction, all right, without any structure.
If I'm making sense, okay, and so without any structure,
So then ask almost as animals, you can engage in
(26:30):
the reproduction act and walk away and have no responsible
for responsibility for the consequences of what has happened in
the act of reproduction, and then you have the female
now feeling abandoned, if you will, Okay, Fortunately it's an
issue going on a little bit too much today, absolutely,
(26:53):
all right, all right, and so some of the things
I'm feeling that maybe there's some basic moral patterns. I
was just thinking, you know, years ago, years ago, it
was unconscionable for a woman to leave her father's house
(27:15):
without being married. Now, as soon as you graduate from
high school, in some cases even before then, all right,
you're looking for your own place so you can live.
Speaker 3 (27:28):
Your own life, your own way. And maybe that's not
the best thing in the tree.
Speaker 1 (27:37):
Ins today may go towards breaking down the social order
and destroying the society of the culture from the inside out,
if that's making sense to us today.
Speaker 2 (27:57):
A lot of people who do move out of the homes.
I mean, I guess it's it's different from college and
that some people go to college locally, some farther away.
But either in either case, I guess if you're not
in school, then a lot of people probably get roommates
just so they don't have to foot the whole bill.
I mean, there are some single people out there. Yeah,
and I think it. I think sometimes it Also people
(28:19):
do want to do that because it all increases their
chance of dating because let's be honest with partners of
events or family members.
Speaker 1 (28:29):
Yeah, because you have to bring the good guy home
to meet dad and dad. Yeah, Dad never is uh
that responsive to the prospective meat.
Speaker 2 (28:39):
Or yeah, or the roommates who the annoying roommates when
you want to just you know, do your just hang
out and then you come your annoying roommates just always
wanted to crash in and even if it's just as
a joke.
Speaker 1 (28:53):
Yes, yeah, So how how do how do we the
question becomes Trey, how do we re empower the black male?
Speaker 3 (29:08):
Uh? And how do we.
Speaker 1 (29:13):
H Yes, we we talked about Adrian Carter's process, but
how do we taken from a cultural view, structure infrastructure,
(29:34):
if you will, how do we take in re empower
the black male.
Speaker 3 (29:43):
To uh.
Speaker 1 (29:47):
To the point where he feels empowered enough not to
be scared anymore.
Speaker 3 (29:55):
And to take the lead to be protective.
Speaker 2 (30:03):
It's just in simple terms, just find work. Yeah, but
because I haven't stay busy.
Speaker 3 (30:16):
But if I have a job, am I really empowered?
Speaker 2 (30:20):
Okay, I can't not have a job.
Speaker 1 (30:22):
Okay, yeah, you well you you move well. The way
things are going in d C, that's gonna be. I
know several people now who are looking for work because
the dismantling of job corps.
Speaker 2 (30:37):
Yeah, okay, it's not easy.
Speaker 3 (30:41):
It was, I mean.
Speaker 2 (30:44):
Everybody would be doing it.
Speaker 1 (30:45):
Yeah, you're you're you're right, You're right. Do you do
you feel that re re reincarnating, redeveloping, returning too strong
spiritual values would be one of the processes of re
(31:07):
empowering the blackmail?
Speaker 2 (31:10):
I mean for some people, some people at works. I mean, look,
some people are more spiritual than others. Some. I mean,
there are a lot of business owner owners out there
who some go to church, some some don't. Some believe
in that, some don't. I guess it goes. It just
(31:32):
depends on the individual art. I think it was either
this segment or last segment where you brought up I
think you asked me if I forget what the question
was about being able to trust people based on your
DNA or something. What was the question from earlier? The
nature versus nurture?
Speaker 3 (31:53):
Yeah, yeah, nature versus nature?
Speaker 2 (31:54):
Yeah, right, I forget exactly what you ask, but it
but it just I think it just depends on the person.
I mean, some people, if you try to force it
on the try to force it being spiritual on them,
they may even push them away.
Speaker 1 (32:07):
Yeah, yeah, yeah, I agree. I wish doctor Archie was back.
Now you could talk about the pie neal gland and
the two hemisphere of the brain where you have the
reptilian uh hemisphere and the mammal. The reptilian is cold blooded. Uh,
(32:29):
it's a fight, freezer or flee and then uh the
uh the mammal is nurturing. And so your cold blooded side,
the cold blooded hemisphere.
Speaker 3 (32:47):
Again, it's not so.
Speaker 1 (32:49):
Much fight, but it is freeze. You do nothing, all right,
or you flee, you walk away? Where where the the
mammal side says, you stay and your nurture. And what
I think I'm hearing here is because of the disempowerment
(33:09):
and the fear right that the to some degree, that
nurturing side in the black mail may be underdeveloped.
Speaker 3 (33:22):
And so then the question becomes.
Speaker 1 (33:25):
How do we be how do we reactivate that nurturing
hemisphere in the black male without feminizing it? All right,
all right, listen, We're going to take another break here.
You have been listening to Black thought. Everything must change
to inform, to inspire, and to impact on Wolvu ninety
(33:47):
five point ninetyf and we will be right back all right, people,
you're back here with black thought. Everything was changed to inform,
to inspire, and to impact on Wolvu five point nine
f N. One of the things I think we folk
who are listening as we struggle with this dilemma between
(34:13):
the black male and the black female in the role
reversal that has taken place during the peculiar institution of slavery,
we must acknowledge the damage that was done to the
black psychic that was connected to the role altering divisive
tactics due to centuries of the indoctrination that we've undergone.
(34:39):
We can embark upon the path of rehabilitation and reconciliation
in today's black male and female relationships. As a collective,
the black men and women must also come to the
intelligent agreement that are natural pattern of motion has been
(35:03):
thrown out of orbit right, that we're off kilter, that
what and who we are as human beings have been
altered because of the slave makers and slave masters, And
stop blaming one another and realizing what has taken place
(35:27):
and moved towards reconciliation, if you will, and rehabilitation of
the relationships.
Speaker 3 (35:36):
It may not be what it should look like.
Speaker 1 (35:47):
I go back to a Humpty Dumpty set on the wall.
Humpty Dumpty had a great fall. All the kings horses
and all the king's men could not put Humpty together again.
That's not true. They could, but there's gonna be some scars, right,
there may be some pieces missing, right, But the Humpty
(36:11):
could be put back together again. And so the female
the black male female relationship in its rehabilitation, in its reconciliation,
may not be what it once was, but it can
be restored. And I believe that that that is one
of the most powerful things that we must first do
(36:36):
in terms of interpersonal and interpersonal healing. That if we
can do that, okay, that will bring about some things
that we can now work together on without one feeling well,
(37:02):
not one dominating the other. If it makes sense, okay,
the chaotic relationships that we are observing today in many instances.
Speaker 3 (37:23):
Can be restored to one.
Speaker 1 (37:28):
Of not only the natural order, but the divine order
of things. UNI and I I don't know if you
and I have talked about this. There's natural law and
un divine law right which the other culture has used
(37:51):
legal law to circumvent some of the divine and natural law.
Eighteen hundreds, um even earlier, going back to sixteen sixty
one in the anti misingenation policies, but even in eighteen
(38:13):
eight around the late eighteen hundreds nineteenth century, it was
deemed that with freed blacks there would be a move
towards black men wanting to marry white women. White women
wanted to you know, and the government state if you
(38:36):
will entered into the marital process. There are those who
believe that there are only two ortnances in the church,
that's a communion in baptism. I contend they're three, all right,
And if you go in most other countries you will
find marriages are conducted by the church. Okay, so the
(38:59):
three ordinances of the church marriage, communion, and baptism.
Speaker 3 (39:06):
But that was so.
Speaker 1 (39:08):
That the racist could not the ethnicities could not intermarried.
I remember years ago, sixty seventy years ago, where you
U fifty years ago to get married, you had to
have a blood blood test before you could get a
(39:29):
marriage license. Yes, what well, they said, to see the
surface rule was that many blood types didn't mix, and
you would have children with disabilities or still born children. Right,
But the real reason was to determine your ethnicity and
(39:51):
to keep and if you were, say you were a
black man trying to wear my marry a white woman,
they said, you know your blood was contaminated or the
blood would mix and you would denied a license.
Speaker 2 (40:03):
That's uh, I hadn't heard that one before. I mean,
I know, I know for a long for a very
long time. I don't know what year they allowed in
a racial marriage. But that's the first I've heard blood
tests being used to determine I mean, that was uh
so no, so the answer question, No, I don't think
you and I have actually talked about this.
Speaker 3 (40:22):
Okay, yeah, all right, okay.
Speaker 1 (40:25):
And and that's that's one of the ways that a
common law marriage came into existence. Okay, that common law marriage.
If you were with a woman, and if I was
with a woman and I presented her as missus Goldstein,
all right, we were married. Or say if we bought
(40:47):
furniture together, we were married. We'll say, say we went
in to sign as a as a couple to buy
furniture as mister and Missus Goldstein. We were married, and
we opened a bank account as mister and MSUs Goldstein.
We were married, all right, And that was one way
(41:11):
of getting around it.
Speaker 3 (41:15):
And so.
Speaker 1 (41:19):
Those are those are ways the legal law, okay, circumvented
natural and divine law.
Speaker 3 (41:28):
That's just a small example of it.
Speaker 1 (41:34):
In one sense of the word, we have become unconsciously
lawless in terms of constructive relationship and family structure.
Speaker 3 (41:43):
Structure.
Speaker 1 (41:44):
This unnatural occurrence cannot be found by taking place among
any of the people of color and connection to the
native lands from which the black men and black woman
of North America UH stem from.
Speaker 3 (42:02):
Uh.
Speaker 1 (42:02):
If this circumstance has historically been the case, we black people,
the children of the slaves, must conclude that we are
the We are the manifested byproduct of the Willie Lynch
Company's ultimate intention. And I think those are some of
the things that we we must take.
Speaker 3 (42:24):
And recognize, um face admit UH.
Speaker 1 (42:34):
And I think once we do that, we can begin
to deal with it in a very intentional kind of way, uh,
and constructive way. We we find ourselves again struggling. I
(42:55):
keep coming back to this struggling with one one another
another for dominance, for control, control of our environment. My
wife and I, Okay, early on in our marriage when
I met her, I had gotten a grant from AHIWE
(43:20):
Department of Minority Health, and I came to her center to.
Speaker 3 (43:27):
House my program. That's how we met. Boy.
Speaker 1 (43:32):
February this past February was thirty three years ago, and
we got married a few months September, thirty three years ago.
So in doing so, I was the CEO of the
(43:54):
Ministerial Crisis Center. She was the CEO of the Harvard
Community Service Center. Okay. I just rent space in her
ah place of business, all right, so as as a
tenant there, okay, and being a CEO, many of her
(44:21):
staff if they had a problem and she wasn't there,
they would come to me, right. That caused a power
struggle and we finally we settled it after a while.
And I would I would tell her staff, I'm not
part of your staff here. I have no jurisdiction, I
(44:45):
have no say here, you know, But have you thought
about doing this over here? Have you thought about maybe
doing it this way? You know, trying to stay out
of any command position with her staff or any real
(45:07):
status with her staff.
Speaker 3 (45:09):
But it did not. It did not work.
Speaker 1 (45:11):
Calls her to become a little defensive.
Speaker 3 (45:24):
Let me do this. I'm putting googling here. When did
blood test for marriage license? This can when.
Speaker 2 (45:40):
This sho had my laptop open, it says it's no
longer acquired. But as a twenty twenty three, only a
few states still require blood tests for marriage licenses. This
is just a very quick with any deep diving, it
says New York, but for sickle cell anemia in certain cases,
Louisiana for syphilis, and Texas for sypolis. Other than that,
(46:04):
it's not. It's again, it doesn't dive deep. But there's
a website to google Ohio.
Speaker 3 (46:09):
Just google Ohio.
Speaker 2 (46:11):
All right, Yes, marriage licen Ohio blood tests are not required.
No Ohio no longer requires it.
Speaker 3 (46:20):
We did that end And in.
Speaker 2 (46:27):
The requirement that this just can quick search. This mean.
I don't know how accurate this is, but the requirement
for blood tests was elimited in two thousand and three,
according to Glenn County dot org. So I guess you'd
have to look into it a little more just to
terrify how valid this is. Because it dot org, it
may not be it maybe actualy, it may not, but.
Speaker 1 (46:45):
Two thousand and three is just twenty You know, in
the twenty first centuries we still were doing it in
some places.
Speaker 2 (46:51):
Right, assuming that is accurate?
Speaker 3 (46:53):
Yes, yes, yeah, yeah, okay, so we uh.
Speaker 1 (47:00):
It goes to show how how my point was legal law,
legal law um circumvented natural and divine law, and how
how they have and who has been in charge of the.
Speaker 3 (47:18):
Legal law for the most parts.
Speaker 1 (47:20):
Has been the other ethnicity, and so they have manipulated
it in order to perpetuate.
Speaker 3 (47:29):
Their particular ideologies.
Speaker 1 (47:32):
And we we're not going to say that all of ethnicities.
Speaker 3 (47:39):
But for the most part. You have that and one.
Speaker 1 (47:42):
Of a couple of two books I want to recommend
also to read is uh Dear White America by Tim
Wise Okay, The Letter to a New Minority Robert Robert P.
Jones Robert Jones, White Too Long, White Too Long? And
(48:05):
Robin DiAngelo Robin DiAngelo book A Nice Racist goes into
this even deeper than what we're doing here with this. Well, listen, folks,
it's just about time for us to get out of here.
Sure you have any parting words?
Speaker 2 (48:24):
I think pretty much cut a lot of a couple
of important areas. Give us some things to recommend. Reading
so covered a lot today.
Speaker 3 (48:35):
Brabi all right, thank you well.
Speaker 1 (48:37):
I will drink from my part of the river, and
no one shall keep me from it until next time.
This is the Rabbi from Black Thought. Everything must change
to inform, to inspire and to impact on WOVU ninety
five point nine FM saying Shalom habbah this is wo
(49:00):
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