August 4, 2025 • 52 mins
RaBBI and Uni discuss how language and divisions rooted in oppression, like the Willie Lynch Doctrine, keep the Black community separated. They explore gender roles, barriers to unity, and the need for mental, spiritual, and economic freedom, stressing true democracy and financial literacy as keys to empowerment.
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Speaker 1 (00:03):
This is WOVU Studios.
Speaker 2 (00:06):
Shalom, good afternoon. You're now listening to Black Thought. Everything
must change on WOVU ninety five point nine. If this
is the Rabbi along with the Black Unicorn bringing you
today's episode, and before we get started, I got to
go back and do it all over again. Happy Birthday,
(00:29):
Missus Goldstein, Elaine Goldstein. Today is my darling's birthday, and
we want to wish a happy birthday. And I thank
God for allowing us to have been together for almost
thirty three years. We'll separate thirty celebrate thirty three years
on September twenty six. Wonderful woman, loving, caring, committed woman
(00:53):
to family and God and community, and we thank God
for her. It's ironic. I was listening to Ken Dow's
show and and I wasn't paying that much attention. I
was in the process of paying attention to some words
(01:13):
that we use on our show, and I want to
go into them. But just before we.
Speaker 1 (01:21):
Do, let's say happy birthday. Now. You know that's when
I'm coming. You start singing, That's when I cut it off.
Happy Birthday, Missus Gustein. You are love, You are appreciated,
You don't bomb. I appreciate you, thank you, Happy birthday.
Speaker 2 (01:39):
Yes, yes. And then the second thing we want to
do is we want to let our listening audience know
that we are in Studio one here at w O
b U and our call in facility UH is malfunctioning,
and I've been assured that it will be repaired very
(02:00):
soon and we will allow you to begin to call
in again. All right, So in studio two, because of programming,
Studio three, where we had been is being utilized by
someone else, and that we will have this uh, this
malfunctioning repaired in the very near future. All right. Then,
(02:22):
then we want to move to We have been using
two words domesticated and dominate it, and I want to
take us to take a look at these two words
uh domestic uh. Domesticated uh do comes from the Latin
(02:44):
word dumas meaning home route mesticated the root word mesticated uh.
This derived from the Latin uh metri carry metri carry
me me meta met medti carry, meaning to make, to
(03:07):
to make tame, or to be fit for home. And
so when you use the full term domesticated means to
tame or train animals and plants to live alongside human beings,
making them more suitable for human use and habitation. All right,
(03:29):
So we have been domesticated or trained all right too,
to be suitable to live with other human beings, especially
by the other ethnicity. If you will, all right, all right,
(03:51):
then we want to look at the word dominated. Okay. Uh,
The pre effects d means to separate, all right. Nami
comes from the Latin word uh to uh. The Latin
word nominare or neminei, which means to uh, means to
(04:18):
name a nation. Okay, I mean which means the name okay,
the nation means to speak for it, or in all
references it means to speak four Okay. So then uh
(04:39):
in reference to Black people being a separate nation within ourselves.
And then as we again to study the root language
which makes up the English language, we are brought closer
to the underlying motive of those who that oppress and
(05:00):
and and divide, all right, um, So then when we
look at them, to denominate means to divide a people
from themselves, or to bring them down from their original nature.
This separation from our original nature has carried over in
(05:23):
the case of the woodly lynch doctrine when put into
application to Black people Black the black male and female
relationships uh and has drastically affected Black people in this
section of North America in general. Now, I want to
go back to the beginning of this chapter, which is
(05:46):
competitive barriers all right, or breaking competitive barriers. Gaining a
complete understanding of how the captured African was made a
slave can only be done based on the understanding divisions
and by breaking all competitive barriers to the masters of slaves,
(06:19):
breaking a competitive barriers to the masters of slaves. These
barriers fabricated between enslave the enslaves, served as the foundation
for easy long term control and brief we will examine
in detail the fundamental content of the Wooly Lynch doctrine
(06:43):
and display the psychological parallel from the past to the present.
This parallel shows us that mister Lynch was not only
confident but correct in his prophesied calculations concerning his control
methods ability to stand the test of time if not interrupted. So,
(07:08):
since we are in a time where freedom of the
mind and spirit are known essentially to the survival of
the body, we as ex physical slaves, must take into
consideration the fact that the freedom of our minds is
essential for unity and overall survival. And overall survival. In
(07:33):
this process of breaking the curse of Willie Lynch, we
have to expose ourselves to a process that has taken
root on our own thought, process that until recently we
ourselves as a collective, as a collective, have not been
aware of. At this point, shall we proceed with clarifying
(07:56):
the actual motive of mister Woollie Lynch in Indoctrination of
the African Mind given to us in his very own
words quoted in the document as follows. We bread two
inward males with two inward females. We take the inward
(08:20):
males from them and keep them moving and working. Say
the one inward female bears inward female and the other
bears a inward male. Both inward females, being without the
influence of the the inward image, frozen with independent psychology,
(08:48):
will raise their offspring into reverse positions. One with the
female offspring will teach her to be life herself, independent
and negotiable. We negotiate with her through her and buy
her and negotiate her at will. The other, with the
(09:10):
inward male offspring, she will bring frozen with a subconscious
fear for his life will raise him to be mentally
dependent and weak, but physically strong. In other words, body
over mind. Now, in a few years, when the two
(09:31):
offsprings become fertile for early reproduction, we will mate and
breed them and continue the cycle. That is good sound
and long range comprehensive planning. We are what we see
occurring between black males and females in relationship is a
(09:55):
constant power struggle, and Adrian Carter deals with this in
Black fragility. Until the dominance of one individual over another
is finally decided, in seventy five percent of the cases,
the black male and woman usually end up cutting ties
(10:16):
or dissolving the marriage. We have failed to realize that
the Eurogentile slave master mastered the craft of manipulating the
feminine and masculine natures and benefited from the chaos produced
as an end result. In detail, the chaos is produced
(10:39):
when the natural internal order of the people's masculine and
feminine energies are twisted. In other words, when the natural
leader's senses are dull to the point where self guidance
is no longer present and he begins to follow the follower.
(11:00):
Organizing or family soon deteriorate. Organizations or family soon deteriorates.
These tactics were initiated and made public and standardized in
the nineteen twelve by Willie Lynch and the millions of
the slave masters, and ultimately the end result of their
(11:25):
vision was reinforced by a divide and conquered technique of
black men and women in the name of women's liberation.
When women's liberation for black females is one of one
of the illusions designed to twirl a string of confusion
(11:48):
in the subconscious of black females who are dissatisfied with
the black male female relations. The Eurogentile women's rights movement
was and is is foremost a movement to deal with
the problems between white men and white women. I've said
(12:10):
this before, but somehow some black women have been drawn
into another woman's struggle. The liberation movement of the white
female stems from her own inferiorization, oh inferior inferiorisationization and
(12:31):
the dissatisfaction of white male disloyalty to her on the plantation,
which is where her jealousy of black women takes its root.
Speaker 1 (12:44):
My bad is too holy to share with you.
Speaker 2 (12:47):
When Black women are invited or recruited into the solemnest organization,
they are not aware that this is the manifestation of
the euro Gentile white female's psychological revenge by leading her
into contemplation with her black male or competition with her
(13:11):
black male. Throughout our ancient African history, there has never
been a free woman without a free man, and vice versa. Hello.
To recover from such a forged wall of mental blocks
and divisions, black men and women must understand that with
(13:34):
time there is an evolution of method. We should also
know that that black male economic incarceration of the black
female liberation is the reflection of the evolution of the
slave mythology. On top of being divided by age, color, size,
(13:57):
level of education, and sect are the new editions supplied
by time. These artificial additives used to continue the breakup
between the black male and black female are income class,
public status, political party, and most damaging to black people
(14:20):
is religious denomination. Very briefly, he goes on to say,
let us examine the language and describe denomination, which we
did earlier. Therefore, to dominate means to divide a people
from their cells or bring them down from their original nature.
(14:42):
The separation from our original nature has carried over in
the case of the Woodly Lynch doctrine of being repetition
when put into application to black male female relationships, and
has drastically or dramatically affected black people people in this
section of North America in general. What say ye, that
(15:08):
was a lot?
Speaker 1 (15:08):
Rather that was a lot.
Speaker 2 (15:12):
I just.
Speaker 1 (15:14):
I want people to not only hear you, but what
you did that black smack thing.
Speaker 3 (15:22):
I didn't know what you.
Speaker 2 (15:23):
Were about to say, not black smacking. I'm having dental
work done. Yes, okay, that's okay. That was on the
black smack.
Speaker 1 (15:38):
I just want people to not just hear you, but
to also listen and to understand where us as a.
Speaker 4 (15:46):
Nation of people are headed to.
Speaker 1 (15:50):
And what is needed to be done, and what is
needed to be understood to not only avoid those routes
but to field something different, something new.
Speaker 4 (16:07):
Continue.
Speaker 2 (16:11):
Let's let's let's go to break right now, and we'll
come back to this. You have been listening to Black Thought.
Everything must change to inform, to inspire, and to impact
on w O v U ninety five point nine f M.
All right, people, you're back here with Black thought. Everything
must change to inform to inspire and to impact on
(16:33):
w O v U ninety five point nine f M.
You know, we we we're talking about this. We're looking
at black fragility with Adrian Carter. He talks about the
competitiveness and how we want to dominate our environments and
and have we have to do some step one step
(16:53):
two in terms of dominating what we can. Okay, the church,
the Black church is an area that we can dominate
in and we come pastors and preachers and deacons and
(17:14):
offices in the church and other areas. My wife is
has the CDC and the Harvard Community Service Center, other women,
other men, the black mayor that we have, the Black
President of Counsel, which you know, people are shooting at them,
trying to take them out of those positions. But how
(17:36):
can we further entrench ourselves in our communities and one
of them we must first really understand, which I'm hoping
we did okay, by understanding domination and the domestic being domesticated.
And so when we understand these terms and how the
(17:57):
evolution of methods can be manipulated by us for our
own benefit. One of the ways is then beginning to
fix marriages and breaking some old social cycles, which is
the next chapter of chapter six, in order to gain
(18:18):
a complete understanding of the long term, the long term
effects that we're still having impact on us even today.
Of the Willie Lynch instructions they apply to Black men
and women, as we will start in the present moment
(18:39):
then travel back in time. In doing so, we can
pinpoint the very seed idea, harvest it and plant it
into the head and the mind of the African American
African man and woman during the plantation years, the house
(19:00):
servant the field servant as one, very little in the
arena of Western sociology and human psychology has been able
to accurately dispel or correct the cycle of the fragmented
(19:21):
Black family. One of the things I'm listening to doctor
Barisia day when she was here, who demanded that as
(19:44):
we move forward in trying to recapture our Africans, that
we make sure that we move forward our moral fiber okay,
which has been broken by the Willie Lynch slave master.
(20:06):
Let us go. Let us go back again, folk and
re examine two terms, the slave maker and the slave master.
The slave maker is the one who have forced a
people into slavery by violent methods, and the slave maker
(20:31):
who has studied the black culture all right, and has
used his findings to manipulate our psychologically, socially, and religiously
to keep him in dominance, if you will, and also
(20:55):
to use the tool of domestication to make us fit,
because they have labeled us as only being three fits
human beings, So we had to be domesticated to be
fit to live with the humans which they have assigned
(21:18):
to themselves. If I'm making sense, come on, talk to
me a lot of.
Speaker 1 (21:27):
Things today, but they definitely have. And it just makes
me think about us as a nation of people just
being complacent at this point, at this point, just being
okay in our dominated status and stature, and just wanting
to not let me rephrase, because no one wants to
(21:49):
stay in survival mold, but we have been forced to
consistently stay in survival mold. And when you are stuck
in survival mode and you can't you don't have the
opportunities or the time to think about the past or
the future. You're thinking about making it right now, You're
(22:12):
thinking about where your next meal is gonna come from,
where you're gonna get your baby formula from, so on,
and so forth. You're not thinking about any of those things.
But we have to take the time to not only
think about them, but to understand to avoid it from
combeting it again.
Speaker 2 (22:31):
Is it survival or is it dependence? And dependence to
the point whether there's a required to keep to keep
getting our daily sustenance, we must be loyal. It's a
bit of both.
Speaker 1 (22:49):
And that's why self sufficiency is so important. But that's
also why they've gotten. They made sure to put so
many barriers in.
Speaker 4 (22:58):
Between you, your family and self sufficiency, to the point in
some areas you can't even grow your own food, to
the point where if farmers have one bad thing go wrong,
they have to throw out thousands and thousands of eggs
or gallons of milk or whatever the case may be
that they can share with people in their communities and
(23:22):
in their state across the country.
Speaker 1 (23:25):
But they are forced to throw things out that are
perfectly fine because they are out of control and regulations
with maybe the FCC, excuse me, not the FCC. I'm
thinking about food, I'm thinking about radio. But but those administry, yes,
(23:49):
And it's just I feel, I genuinely believe us getting
back to self sufficiency will solve a lot of our issues.
Speaker 2 (24:00):
In the FDA if you want to go yes, you know,
and I'm hearing what you're saying, because as we live
in Shaker Heights. Now in Cleveland, you can take any
plot of land, even your fire break around your house
and grow you some crops. You can't do it in Shaker.
Speaker 1 (24:25):
What's just strange because they got a lot of land
on those those mini mansions. So why would you not
want to have your own little garden.
Speaker 2 (24:37):
Well, it's all right to have a little garden, all right,
as long as you don't use the fire break around
the house. But in some settings, in the urban setting,
that's the only place that you have where you can
be okay.
Speaker 1 (24:52):
Where yes, and again, so it's just the trickery of
the rules. Can you explain what that means exactly? The
trickery of the rules, the constant changing of the rules,
and why it is important for us to stay up
to date with the rules and regulations, like example, voting,
(25:13):
if you have not updated your address, you technically you're
not really supposed to vote.
Speaker 2 (25:22):
It's again using legal law, all right, to circumvent the
advantages of divine and or natural law and so they
manipulate the laws, okay, And this is why you keep
(25:42):
hearing them say on your news show what Trump is
doing is illegal. Da da da da da da da.
And we are a nation of laws, but those laws
are man made laws for the most part to get
them around the legal I mean of the natural law
and uh divine law, which gives them control and denomination. Okay,
(26:12):
all right, to dominate and control, and also gives them
the privilege they can write the laws to keep them
in the position of supremacy and privilege. All right, So yes, okay,
(26:32):
so when as you as as we move forward, um
there for me, If if you want true democracy for me,
then no laws cannot be made without one voting by
(26:57):
by the the consent of the people, by their vote.
You have to do with the do away with the
republic and really become a democracy. But if you want
to use the republic, all right, I'm not opposed to
the republic. If we take a level of the playing field,
(27:19):
all right. That means that there must be friends in
the Senate. There must be a fifty Republicans, fifty Democrats
or fifty one or fifty two. Because you have I
think the Virgin Islands, and also Puerto Rico. All right,
(27:42):
so that would give you two more fifty three okay, okay, okay.
Puerto Rico must have virgin Islo must have a Republican Democrat.
Puerto Rico must have a virgin Republican Democrats. And the
District of Columbia Columbia, I mean Columbia must have a
(28:04):
Republican and Democrat in the Senate, all right, so that
it will stay Okay, the House of Representatives, all right,
each state would get eight representatives for Republicans for Democrats.
All right, you go, uh, Puerto Rico, would you know,
(28:28):
kind of be the same way. Two Republicans, two democrats,
virgin knowlans two Democrats, two Republicans. If not eight, okay
or four? And so you you take and keep. Now, now,
how who becomes the majority leader? Then the president okay,
(28:54):
all right, the vice president, and then there must be
who if the whatever party wins the presidency, then that
party must be the majority leader because the ascension. If
something happens to the president the vice president, then the
(29:15):
majority leader becomes the president. So if the Democrats are
controlling the White House, then the majority leader must be
a Democrat. Okay, so then you go over then, all right,
and then you move over then then the Republicans would
take and be the president. A Republican would be the
(29:40):
president of the Senate. For me, that brings some balance.
And also, I hope I'm making sense. You are.
Speaker 1 (29:56):
I got a lot on my brain today, But I'm
also thinking about domesticated black folks and and us get.
Speaker 2 (30:09):
We didn't see we are. So let's let me go
back to when I was a boy. Okay, in school,
my parents drilled it in me in my head, get
you a good education so that you can get you
a good job. Now, they didn't define for me back
(30:34):
then what a good job was. But I looked around
me and I said, well, I could be a milkman, okay,
but I didn't see any black milkman. I said, I
could be a fireman, but no, because at that time,
I didn't see any black fireman. I could be a
(30:56):
black policeman, but you know what, I'm six years old.
If they had had any, they were very few and
not very visible black policemen. So I saw the guys
in my neighborhood going to work. They worked at J
and L, they worked at Ford, they worked at Chrysler,
(31:18):
you know, et cetera. But they were the janitors or
the maintenance guys who took care of the equipment. So
that's what I had to. You know, we had, fortunately,
we had black teachers. But out of all the teachers
at in Dyke Elementary School, we had one. We had
(31:42):
one male teacher, mister Howell. He's the gym teacher. In hell,
he taught health and gym. All the other teachers were white,
I mean were black. I think we had two or
three out of the whole school, two or three white teachers.
But now the good thing about that was that our
(32:04):
black teachers demanded that we learn. Not only that, but
our parents demanded that we learned again so that we
would be eligible to get good jobs. But again, there
was no definition of what a good job was.
Speaker 1 (32:24):
Around here.
Speaker 2 (32:25):
So then I go, we go to junior high school.
I go to the Cornard Junior High Now I run
in two more black male teachers, but again to my remembrance,
only one black male mister Farmer all right, who's the
(32:46):
shop teacher. All the other mister Morbeto, mister Kleine, mister PICHARTI,
mister Moses all right, all right, well, all white men, alright.
I had the librarian. The two librarians were black, miss Sinkford,
(33:07):
and I forget the other lady's name, okay. And assistant
principal was Missus Haywood maneuvera Haywood. Uh huh uh uh.
So I I I come up in in in in
in in a situation. Okay. Now, when I get to
(33:27):
Addison Junior High, I don't run into almost any uh
female teachers. They were all but but no again, I
don't remember any black male teachers. And then I go
to East High High School alright, and again got a
(33:50):
pleasure of uh male teachers, but no black. So you know,
now we look around though as I come up, we
had I knew, we knew, we knew a couple of
black doctors. Okay, we we knew. The Missus Norris on
(34:16):
the corner had converted her back porch into a little store,
all right. That was a black entrepreneur. Reverend Dubos on
the corner roof and sixty fourth converted his store his
I had a little store, Sam's Okay. On sixty fourth
and and h Scoville, he had a store, all right. Uh.
(34:40):
And then missus Newsom. There was the name a lady
named miss Newsom at sixty fourth and Quincy. All right,
we we you know the grocery stores that we show enough,
grocery stores. These were what we call confectioneries, okay, but
the grocery stores that we went to controlled by the
(35:03):
other ethnicity. Yeah, and so we that's that's kind of
what we grew up with. And so the role models
that we had the bankers, the doctors, the lawyers, the judges,
(35:25):
all right, the politicians for the most part for them. Now,
we were fortunate we had a black councilman, counselman. Car
called me Car okay, all right, Burton Bell Car Okay,
I didn't know business. A judge Capers then, but judge Capers.
(35:51):
And so we had very few role models. So the
role model was the pastor and or a school teacher,
or your garbage man. And that was that was man.
We the guys on the garbage truck, they came by,
(36:12):
they got good, they paid, they worked every day, and
they were opened bed trucks. They had to take the
fifty five gallon barrels and throw them up the truck.
Two guys up there dumping them in butter. You know
they put them. You know that that that was your aspiration.
Speaker 1 (36:28):
That's my granddad did.
Speaker 2 (36:30):
And okay, fine, you know it was one of my heroes,
all right, okay, And so man and finally we we
saw Officer Green, a black policeman. Oh man, that was
(36:51):
high cotton, all right. And then we saw we finally
saw a black fireman. He drove the hook a lot
of trump. He was on the back end, driving the
back end of the truck. Then I met someone other
than a doctor. All right, two people next door to me.
(37:16):
They were college students, Louis Walton and her boyfriend Bill.
They went they were Ohio State. Oh wow, that's possible.
But I saw them as some kind of special, gifted
kind of people who had something special about them that
I didn't necessarily have. I don't know if I'm making
(37:40):
sense with this. At what point did you.
Speaker 1 (37:44):
Realize that you realized that these things were possible?
Speaker 2 (37:48):
Living right here on seventy first and Quincy our seventy
first in Kinsman, there was a lady at the Garden
Valley Neighborhoohood House social worker named Ethel Buchanan who taught
me it was okay to be black.
Speaker 1 (38:05):
Do you feel like, like you said, at Dyke Elementary School,
you had teachers black female teachers, one male teacher who
taught Jim in hell, But do you feel like the
rest of the s the teachers on the staff made
it a point to not only educate you, but to
educate you on blackness.
Speaker 2 (38:24):
No, why do you think that is we j It
just didn't come up. That was something that really wasn't
really wasn't taught then. Okay, Uh, the curriculum was straight. Uh,
I'll just said americanized. What was history like? M d
(38:44):
uh general? It was general? Uh history. The Pilgrims came,
you know over on the Mayflower m you know, Uh,
the Indians attacked them. Uh, they prevailed. Finally they began
to move well with the Pioneers. You know, I didn't know,
you know until later that pioneer they won Pioneers. You know,
(39:05):
the Lewis and Clark explanation expedition of the French and
Indian War. You know, it was these very general surface
kinds of stuff. Little black black sambo was that was
that was tall and that was a big thing back then,
(39:29):
you know, And how a little black sambo tricked the
you know, the tigers was chasing him, and he went
round around the tree until they they would just you know,
bruh rabbit and the tar baby. All right, yeah, okay,
so they back. Then we're going back. I'm going back.
(39:53):
You're talking about I'm going back eighty years yes, okay, okay, yeah,
I'm going back because I know what.
Speaker 1 (40:01):
I learned growing up, and it was very surfaced as
well when I was in these public school systems learning
from these teachers, and shout out to the teachers. You
all have an amazing difficult job to do. I appreciate y'all.
Teachers are amazing, but they get their instructions from the
(40:22):
state on what it is that they can teach in
their classrooms, how they can teach it in their classroom,
so on and so forth. So I just wanted to
complay and contrast your experience from eighty years ago versus
my experience from twenty.
Speaker 3 (40:39):
Don't do like that.
Speaker 1 (40:42):
I heard that that I'll be thirty six next month.
Speaker 2 (40:46):
All right, No, so thirty years ago. But then then
when you look at the overall scenario, Okay, cowboys and Indians,
all right, it's sane, all right. Indians were the villains,
the cowboys, you know, the the even if it was
(41:07):
outlaws and cowboys and outlaws. You know, the good guys
had white hats, the black guys. The bad guys had
black hats. The good guys had light colored clothing or
even white to some degree of the bad guys had
on dark clothing. You know, the light and dark always
(41:27):
the dark was the evil. The light was the lighter.
It was, it was what and so you grew and
so yeah, so I grew up in the movie sitting
at the Hall North. You know, the Indians were at
tacking the settlers, you know, and here comes the Calvary. Yeah,
I mean all that, you know, you know, to take
care of the villains, the Indians. And little did we
(41:50):
know that this was a form of genocide.
Speaker 3 (41:55):
Yes, and rewriting history, yes, yes, yes, And so then
as as we we go and grow, Okay, it's it's
a little bit.
Speaker 2 (42:09):
I know that there were some people who who were
talking some talk and it was doing the McCarthy era.
Some black folks was talking to talk against white folks
in the neighborhood that they were communists. Just talking about
(42:32):
being black was labeled being a communist.
Speaker 1 (42:39):
Uh. By the government.
Speaker 2 (42:43):
I'm I'm assuming I would I would assume and and so,
and then I didn't know there were certain books that
you could all right, And not until I was thirty
I was involved in the movement. My first real exposure too,
(43:09):
of course, the movement, and you know, uh uh segregation
versus uh integration and and and bull Connors and and
all that. But to get any real begin to get
any real meat, okay, to get any real meat was
a thing that was a tape called the Black Rhapsody.
(43:33):
But I believe the guy's name was was doctor Robinson.
And man I sat with my mouth open listening to this,
all right, uh so wow. And then during that same
period of time, I went to I moved from New
(43:55):
Bethley and Baptist Church movement membership to Emanual Baptist Church,
and Glover would begin to talk about some of the
things that his family had encountered. I knew, I knew
about segregation. We lived it, we tasted, we smelled it,
I mean every day, but yet we didn't know anything
(44:18):
else other than and then as we begin to get
these little pockets of information, all right, that there's something
different out here, there's something there's something else, there's something else,
there's something else. And so then I found that there
were certain books out here that you could get, but
if you tried to get them, your name would go
(44:38):
on the list, all right, and it would be difficult
for you to have a job if you had one,
to keep it and if you lost it, to get
a new one, because you would be labeled.
Speaker 1 (44:51):
Are you talking like late seventies, early eighties?
Speaker 2 (44:55):
There, No, I'm talking about the sixties. I'm talking about
still in the sixties, okay, okay, m oh, I'm I'm
And in fact it was still at the late nineties
and early two thousands. Yes, I was not surprised.
Speaker 1 (45:14):
I don't know why. I might just surprised. That's not surprised, actually.
Speaker 2 (45:20):
And so there there are some things you know, you
you as late as late as as late as two well,
nineteen ninety f uh ninety five, ninety six, ninety seven,
somewhere around and there okay, uh, you still had colored
(45:44):
waiting room and in in in greyhound bus station. Yeah.
Speaker 1 (45:48):
And they're definitely still watching today, just in different avenues
like social media and watching your emails.
Speaker 2 (45:55):
That h yes, yeah, telephone, Yeah. If you say certain
word words then automatically. Uh you hear.
Speaker 1 (46:04):
Line you said a certain word.
Speaker 2 (46:08):
Well, yeah, there's certain certain things here, you know. And
you know, I'm not trying to hide any I'm not trying.
I'm not trying to overthrow the government. Again I say
it again, I just you know, can we have a
little can we be our own nation within the nation,
you know, just like the Jewish community has there, like
(46:30):
the Chinese China town.
Speaker 1 (46:31):
You know, Okay, we should be able to. But why
do you think that is that we have not been
able to?
Speaker 2 (46:38):
Well, because one, they have not been designated to be
the the mainline consumers. We we we it has been
set up so that we cannot save. And they keep
they keep uh public relations in front of us where
there's always the desire for some for the product. And
(47:02):
that was something you know, I was maybe very quickly.
You just bought a house, okay, and thirty year mortgage.
I'm not trying to get you don't have to say yeah, nay,
but hypothetically thirty year mortgage and I'm just I don't know,
I don't want to know. But if the house costs
one hundred thousand dollars and just say your house payment
(47:23):
is two hundred and fifty dollars a month. Okay. Out
of that two hundred fifty dollars a month, maybe fifteen
to twenty five dollars a go on the principal. The
rest will go on the interests, and normally about the
last ten years of the mortgage where you begin to
(47:43):
piy off pay off the principle. So what most people
don't understand. For instance, your payment is two hundred and
fifty dollars a month, You pay your payment, okay, send
a check in and you and your your guy, you're
take and spend a save up another two fifty. Don't
(48:05):
double up on payments, Take and send it to the
mortgage company and apply it to the principle, because your
interest is computed on the unpaid principle. If I'm making sense, yes, okay,
So the next month, guess what the mortgage company is
(48:28):
going to let you know that probably your payment is
two hundred and forty dollars a month. They dropped it
by ten dollars. You paid the two fifty right on.
Speaker 1 (48:42):
We like that.
Speaker 2 (48:43):
So then the next month, because you paid the two
fifty right on, your next payment might be two thirty nine,
but you paid the two fifty, then it'll be two
thirty eight, all right, And so you get another okay,
another two fifty, and you apply that to the principle
rather than doubling up on the payment, all right, you
(49:07):
apply it to the principle. All right, So now your
payment is going to be maybe two forty yeah, okay, okay, okay.
So every time you even with your car note, the
same thing you pay, you pay your note, all right,
(49:27):
and then apply to the principle. The next they will
contact you the next payment is due, but it's going
to be less, but you keep the payment at the
normal all right. That also takes and knocks down the
interest also. But when you knock down, when you knock
down the principle, just say your your your interest is
ten percent. You had ten percent on ten thousand, all right,
(49:51):
all right, you paid one thousand, Only five dollars of
that thousand goes on the principle. Okay, So you got
one hundred thousand, ninety five, I mean nine hundred ninety
five thousand, I mean ninety one hundred thousand. You got
nine ninety nine ninety nine ninety five five, Okay, ninety
(50:17):
nine thousand, nine hundred ninety five okay, all right, so
then you take and put put put that two hundred
and fifty on the principal. Now when they apply ten percent,
they'll only ten applied ten percent to ninety nine seven.
Speaker 1 (50:37):
Gotta know how to play the game. Yes, it's gains
in honest, but yes, I hope I'm making sense. Yeah,
you're making complete sense because I'm happy you told me that,
because I literally am in the process of figuring out
when I can do extra payments to get this paid
off sooner.
Speaker 2 (50:58):
So thank you for that. Well, if you put it,
if you if you knock the principle down, you know,
all right, that's gonna knock your payments down. But if
your payment is too you keep that payment at two
fifty because what happens again, you pay the interest on
the amateurization first, and then they take to take care
(51:19):
of the principal. In other words, they you, you pay
them their profit on your loan, and then you take
care of the principal. So the sooner you knock the principal,
when you knock the principal down, you're gonna knock their
profit down, which don't make you a good candidate for
another house. But you now have equity. Okay, you have
(51:44):
more equity in the house because your principal is down
and your interest is paid off. So you've messed you know,
So now you can pull your equity and go and
make it. If you say you wanted to buy someplace else,
now you got look at the equity that you have.
If I'm making.
Speaker 1 (52:02):
Sense, that makes complete sense. Thank you, Thank you for
that awesome too. What you got left for us today?
Speaker 2 (52:07):
All right, nothing much looks and we again missus Goldstein,
Happy birthday. And then okay, and we want to let
our people know that I will drink from my part
of the river and no one shall keep me from it.
You have been listening to black Thought. Everything must change
(52:28):
on WOVU ninety five point nine FM until next time.
This is the black Unicorn and the Rabbi saying Shalom mahaba.
Speaker 1 (52:41):
This is WOVU Studios
This is WOVU Studios.
Speaker 2 (00:06):
Shalom, good afternoon. You're now listening to Black Thought. Everything
must change on WOVU ninety five point nine. If this
is the Rabbi along with the Black Unicorn bringing you
today's episode, and before we get started, I got to
go back and do it all over again. Happy Birthday,
(00:29):
Missus Goldstein, Elaine Goldstein. Today is my darling's birthday, and
we want to wish a happy birthday. And I thank
God for allowing us to have been together for almost
thirty three years. We'll separate thirty celebrate thirty three years
on September twenty six. Wonderful woman, loving, caring, committed woman
(00:53):
to family and God and community, and we thank God
for her. It's ironic. I was listening to Ken Dow's
show and and I wasn't paying that much attention. I
was in the process of paying attention to some words
(01:13):
that we use on our show, and I want to
go into them. But just before we.
Speaker 1 (01:21):
Do, let's say happy birthday. Now. You know that's when
I'm coming. You start singing, That's when I cut it off.
Happy Birthday, Missus Gustein. You are love, You are appreciated,
You don't bomb. I appreciate you, thank you, Happy birthday.
Speaker 2 (01:39):
Yes, yes. And then the second thing we want to
do is we want to let our listening audience know
that we are in Studio one here at w O
b U and our call in facility UH is malfunctioning,
and I've been assured that it will be repaired very
(02:00):
soon and we will allow you to begin to call
in again. All right, So in studio two, because of programming,
Studio three, where we had been is being utilized by
someone else, and that we will have this uh, this
malfunctioning repaired in the very near future. All right. Then,
(02:22):
then we want to move to We have been using
two words domesticated and dominate it, and I want to
take us to take a look at these two words
uh domestic uh. Domesticated uh do comes from the Latin
(02:44):
word dumas meaning home route mesticated the root word mesticated uh.
This derived from the Latin uh metri carry metri carry
me me meta met medti carry, meaning to make, to
(03:07):
to make tame, or to be fit for home. And
so when you use the full term domesticated means to
tame or train animals and plants to live alongside human beings,
making them more suitable for human use and habitation. All right,
(03:29):
So we have been domesticated or trained all right too,
to be suitable to live with other human beings, especially
by the other ethnicity. If you will, all right, all right,
(03:51):
then we want to look at the word dominated. Okay. Uh,
The pre effects d means to separate, all right. Nami
comes from the Latin word uh to uh. The Latin
word nominare or neminei, which means to uh, means to
(04:18):
name a nation. Okay, I mean which means the name okay,
the nation means to speak for it, or in all
references it means to speak four Okay. So then uh
(04:39):
in reference to Black people being a separate nation within ourselves.
And then as we again to study the root language
which makes up the English language, we are brought closer
to the underlying motive of those who that oppress and
(05:00):
and and divide, all right, um, So then when we
look at them, to denominate means to divide a people
from themselves, or to bring them down from their original nature.
This separation from our original nature has carried over in
(05:23):
the case of the woodly lynch doctrine when put into
application to Black people Black the black male and female
relationships uh and has drastically affected Black people in this
section of North America in general. Now, I want to
go back to the beginning of this chapter, which is
(05:46):
competitive barriers all right, or breaking competitive barriers. Gaining a
complete understanding of how the captured African was made a
slave can only be done based on the understanding divisions
and by breaking all competitive barriers to the masters of slaves,
(06:19):
breaking a competitive barriers to the masters of slaves. These
barriers fabricated between enslave the enslaves, served as the foundation
for easy long term control and brief we will examine
in detail the fundamental content of the Wooly Lynch doctrine
(06:43):
and display the psychological parallel from the past to the present.
This parallel shows us that mister Lynch was not only
confident but correct in his prophesied calculations concerning his control
methods ability to stand the test of time if not interrupted. So,
(07:08):
since we are in a time where freedom of the
mind and spirit are known essentially to the survival of
the body, we as ex physical slaves, must take into
consideration the fact that the freedom of our minds is
essential for unity and overall survival. And overall survival. In
(07:33):
this process of breaking the curse of Willie Lynch, we
have to expose ourselves to a process that has taken
root on our own thought, process that until recently we
ourselves as a collective, as a collective, have not been
aware of. At this point, shall we proceed with clarifying
(07:56):
the actual motive of mister Woollie Lynch in Indoctrination of
the African Mind given to us in his very own
words quoted in the document as follows. We bread two
inward males with two inward females. We take the inward
(08:20):
males from them and keep them moving and working. Say
the one inward female bears inward female and the other
bears a inward male. Both inward females, being without the
influence of the the inward image, frozen with independent psychology,
(08:48):
will raise their offspring into reverse positions. One with the
female offspring will teach her to be life herself, independent
and negotiable. We negotiate with her through her and buy
her and negotiate her at will. The other, with the
(09:10):
inward male offspring, she will bring frozen with a subconscious
fear for his life will raise him to be mentally
dependent and weak, but physically strong. In other words, body
over mind. Now, in a few years, when the two
(09:31):
offsprings become fertile for early reproduction, we will mate and
breed them and continue the cycle. That is good sound
and long range comprehensive planning. We are what we see
occurring between black males and females in relationship is a
(09:55):
constant power struggle, and Adrian Carter deals with this in
Black fragility. Until the dominance of one individual over another
is finally decided, in seventy five percent of the cases,
the black male and woman usually end up cutting ties
(10:16):
or dissolving the marriage. We have failed to realize that
the Eurogentile slave master mastered the craft of manipulating the
feminine and masculine natures and benefited from the chaos produced
as an end result. In detail, the chaos is produced
(10:39):
when the natural internal order of the people's masculine and
feminine energies are twisted. In other words, when the natural
leader's senses are dull to the point where self guidance
is no longer present and he begins to follow the follower.
(11:00):
Organizing or family soon deteriorate. Organizations or family soon deteriorates.
These tactics were initiated and made public and standardized in
the nineteen twelve by Willie Lynch and the millions of
the slave masters, and ultimately the end result of their
(11:25):
vision was reinforced by a divide and conquered technique of
black men and women in the name of women's liberation.
When women's liberation for black females is one of one
of the illusions designed to twirl a string of confusion
(11:48):
in the subconscious of black females who are dissatisfied with
the black male female relations. The Eurogentile women's rights movement
was and is is foremost a movement to deal with
the problems between white men and white women. I've said
(12:10):
this before, but somehow some black women have been drawn
into another woman's struggle. The liberation movement of the white
female stems from her own inferiorization, oh inferior inferiorisationization and
(12:31):
the dissatisfaction of white male disloyalty to her on the plantation,
which is where her jealousy of black women takes its root.
Speaker 1 (12:44):
My bad is too holy to share with you.
Speaker 2 (12:47):
When Black women are invited or recruited into the solemnest organization,
they are not aware that this is the manifestation of
the euro Gentile white female's psychological revenge by leading her
into contemplation with her black male or competition with her
(13:11):
black male. Throughout our ancient African history, there has never
been a free woman without a free man, and vice versa. Hello.
To recover from such a forged wall of mental blocks
and divisions, black men and women must understand that with
(13:34):
time there is an evolution of method. We should also
know that that black male economic incarceration of the black
female liberation is the reflection of the evolution of the
slave mythology. On top of being divided by age, color, size,
(13:57):
level of education, and sect are the new editions supplied
by time. These artificial additives used to continue the breakup
between the black male and black female are income class,
public status, political party, and most damaging to black people
(14:20):
is religious denomination. Very briefly, he goes on to say,
let us examine the language and describe denomination, which we
did earlier. Therefore, to dominate means to divide a people
from their cells or bring them down from their original nature.
(14:42):
The separation from our original nature has carried over in
the case of the Woodly Lynch doctrine of being repetition
when put into application to black male female relationships, and
has drastically or dramatically affected black people people in this
section of North America in general. What say ye, that
(15:08):
was a lot?
Speaker 1 (15:08):
Rather that was a lot.
Speaker 2 (15:12):
I just.
Speaker 1 (15:14):
I want people to not only hear you, but what
you did that black smack thing.
Speaker 3 (15:22):
I didn't know what you.
Speaker 2 (15:23):
Were about to say, not black smacking. I'm having dental
work done. Yes, okay, that's okay. That was on the
black smack.
Speaker 1 (15:38):
I just want people to not just hear you, but
to also listen and to understand where us as a.
Speaker 4 (15:46):
Nation of people are headed to.
Speaker 1 (15:50):
And what is needed to be done, and what is
needed to be understood to not only avoid those routes
but to field something different, something new.
Speaker 4 (16:07):
Continue.
Speaker 2 (16:11):
Let's let's let's go to break right now, and we'll
come back to this. You have been listening to Black Thought.
Everything must change to inform, to inspire, and to impact
on w O v U ninety five point nine f M.
All right, people, you're back here with Black thought. Everything
must change to inform to inspire and to impact on
(16:33):
w O v U ninety five point nine f M.
You know, we we we're talking about this. We're looking
at black fragility with Adrian Carter. He talks about the
competitiveness and how we want to dominate our environments and
and have we have to do some step one step
(16:53):
two in terms of dominating what we can. Okay, the church,
the Black church is an area that we can dominate
in and we come pastors and preachers and deacons and
(17:14):
offices in the church and other areas. My wife is
has the CDC and the Harvard Community Service Center, other women,
other men, the black mayor that we have, the Black
President of Counsel, which you know, people are shooting at them,
trying to take them out of those positions. But how
(17:36):
can we further entrench ourselves in our communities and one
of them we must first really understand, which I'm hoping
we did okay, by understanding domination and the domestic being domesticated.
And so when we understand these terms and how the
(17:57):
evolution of methods can be manipulated by us for our
own benefit. One of the ways is then beginning to
fix marriages and breaking some old social cycles, which is
the next chapter of chapter six, in order to gain
(18:18):
a complete understanding of the long term, the long term
effects that we're still having impact on us even today.
Of the Willie Lynch instructions they apply to Black men
and women, as we will start in the present moment
(18:39):
then travel back in time. In doing so, we can
pinpoint the very seed idea, harvest it and plant it
into the head and the mind of the African American
African man and woman during the plantation years, the house
(19:00):
servant the field servant as one, very little in the
arena of Western sociology and human psychology has been able
to accurately dispel or correct the cycle of the fragmented
(19:21):
Black family. One of the things I'm listening to doctor
Barisia day when she was here, who demanded that as
(19:44):
we move forward in trying to recapture our Africans, that
we make sure that we move forward our moral fiber okay,
which has been broken by the Willie Lynch slave master.
(20:06):
Let us go. Let us go back again, folk and
re examine two terms, the slave maker and the slave master.
The slave maker is the one who have forced a
people into slavery by violent methods, and the slave maker
(20:31):
who has studied the black culture all right, and has
used his findings to manipulate our psychologically, socially, and religiously
to keep him in dominance, if you will, and also
(20:55):
to use the tool of domestication to make us fit,
because they have labeled us as only being three fits
human beings, So we had to be domesticated to be
fit to live with the humans which they have assigned
(21:18):
to themselves. If I'm making sense, come on, talk to
me a lot of.
Speaker 1 (21:27):
Things today, but they definitely have. And it just makes
me think about us as a nation of people just
being complacent at this point, at this point, just being
okay in our dominated status and stature, and just wanting
to not let me rephrase, because no one wants to
(21:49):
stay in survival mold, but we have been forced to
consistently stay in survival mold. And when you are stuck
in survival mode and you can't you don't have the
opportunities or the time to think about the past or
the future. You're thinking about making it right now, You're
(22:12):
thinking about where your next meal is gonna come from,
where you're gonna get your baby formula from, so on,
and so forth. You're not thinking about any of those things.
But we have to take the time to not only
think about them, but to understand to avoid it from
combeting it again.
Speaker 2 (22:31):
Is it survival or is it dependence? And dependence to
the point whether there's a required to keep to keep
getting our daily sustenance, we must be loyal. It's a
bit of both.
Speaker 1 (22:49):
And that's why self sufficiency is so important. But that's
also why they've gotten. They made sure to put so
many barriers in.
Speaker 4 (22:58):
Between you, your family and self sufficiency, to the point in
some areas you can't even grow your own food, to
the point where if farmers have one bad thing go wrong,
they have to throw out thousands and thousands of eggs
or gallons of milk or whatever the case may be
that they can share with people in their communities and
(23:22):
in their state across the country.
Speaker 1 (23:25):
But they are forced to throw things out that are
perfectly fine because they are out of control and regulations
with maybe the FCC, excuse me, not the FCC. I'm
thinking about food, I'm thinking about radio. But but those administry, yes,
(23:49):
And it's just I feel, I genuinely believe us getting
back to self sufficiency will solve a lot of our issues.
Speaker 2 (24:00):
In the FDA if you want to go yes, you know,
and I'm hearing what you're saying, because as we live
in Shaker Heights. Now in Cleveland, you can take any
plot of land, even your fire break around your house
and grow you some crops. You can't do it in Shaker.
Speaker 1 (24:25):
What's just strange because they got a lot of land
on those those mini mansions. So why would you not
want to have your own little garden.
Speaker 2 (24:37):
Well, it's all right to have a little garden, all right,
as long as you don't use the fire break around
the house. But in some settings, in the urban setting,
that's the only place that you have where you can
be okay.
Speaker 1 (24:52):
Where yes, and again, so it's just the trickery of
the rules. Can you explain what that means exactly? The
trickery of the rules, the constant changing of the rules,
and why it is important for us to stay up
to date with the rules and regulations, like example, voting,
(25:13):
if you have not updated your address, you technically you're
not really supposed to vote.
Speaker 2 (25:22):
It's again using legal law, all right, to circumvent the
advantages of divine and or natural law and so they
manipulate the laws, okay, And this is why you keep
(25:42):
hearing them say on your news show what Trump is
doing is illegal. Da da da da da da da.
And we are a nation of laws, but those laws
are man made laws for the most part to get
them around the legal I mean of the natural law
and uh divine law, which gives them control and denomination. Okay,
(26:12):
all right, to dominate and control, and also gives them
the privilege they can write the laws to keep them
in the position of supremacy and privilege. All right, So yes, okay,
(26:32):
so when as you as as we move forward, um
there for me, If if you want true democracy for me,
then no laws cannot be made without one voting by
(26:57):
by the the consent of the people, by their vote.
You have to do with the do away with the
republic and really become a democracy. But if you want
to use the republic, all right, I'm not opposed to
the republic. If we take a level of the playing field,
(27:19):
all right. That means that there must be friends in
the Senate. There must be a fifty Republicans, fifty Democrats
or fifty one or fifty two. Because you have I
think the Virgin Islands, and also Puerto Rico. All right,
(27:42):
so that would give you two more fifty three okay, okay, okay.
Puerto Rico must have virgin Islo must have a Republican Democrat.
Puerto Rico must have a virgin Republican Democrats. And the
District of Columbia Columbia, I mean Columbia must have a
(28:04):
Republican and Democrat in the Senate, all right, so that
it will stay Okay, the House of Representatives, all right,
each state would get eight representatives for Republicans for Democrats.
All right, you go, uh, Puerto Rico, would you know,
(28:28):
kind of be the same way. Two Republicans, two democrats,
virgin knowlans two Democrats, two Republicans. If not eight, okay
or four? And so you you take and keep. Now, now,
how who becomes the majority leader? Then the president okay,
(28:54):
all right, the vice president, and then there must be
who if the whatever party wins the presidency, then that
party must be the majority leader because the ascension. If
something happens to the president the vice president, then the
(29:15):
majority leader becomes the president. So if the Democrats are
controlling the White House, then the majority leader must be
a Democrat. Okay, so then you go over then, all right,
and then you move over then then the Republicans would
take and be the president. A Republican would be the
(29:40):
president of the Senate. For me, that brings some balance.
And also, I hope I'm making sense. You are.
Speaker 1 (29:56):
I got a lot on my brain today, But I'm
also thinking about domesticated black folks and and us get.
Speaker 2 (30:09):
We didn't see we are. So let's let me go
back to when I was a boy. Okay, in school,
my parents drilled it in me in my head, get
you a good education so that you can get you
a good job. Now, they didn't define for me back
(30:34):
then what a good job was. But I looked around
me and I said, well, I could be a milkman, okay,
but I didn't see any black milkman. I said, I
could be a fireman, but no, because at that time,
I didn't see any black fireman. I could be a
(30:56):
black policeman, but you know what, I'm six years old.
If they had had any, they were very few and
not very visible black policemen. So I saw the guys
in my neighborhood going to work. They worked at J
and L, they worked at Ford, they worked at Chrysler,
(31:18):
you know, et cetera. But they were the janitors or
the maintenance guys who took care of the equipment. So
that's what I had to. You know, we had, fortunately,
we had black teachers. But out of all the teachers
at in Dyke Elementary School, we had one. We had
(31:42):
one male teacher, mister Howell. He's the gym teacher. In hell,
he taught health and gym. All the other teachers were white,
I mean were black. I think we had two or
three out of the whole school, two or three white teachers.
But now the good thing about that was that our
(32:04):
black teachers demanded that we learn. Not only that, but
our parents demanded that we learned again so that we
would be eligible to get good jobs. But again, there
was no definition of what a good job was.
Speaker 1 (32:24):
Around here.
Speaker 2 (32:25):
So then I go, we go to junior high school.
I go to the Cornard Junior High Now I run
in two more black male teachers, but again to my remembrance,
only one black male mister Farmer all right, who's the
(32:46):
shop teacher. All the other mister Morbeto, mister Kleine, mister PICHARTI,
mister Moses all right, all right, well, all white men, alright.
I had the librarian. The two librarians were black, miss Sinkford,
(33:07):
and I forget the other lady's name, okay. And assistant
principal was Missus Haywood maneuvera Haywood. Uh huh uh uh.
So I I I come up in in in in
in in a situation. Okay. Now, when I get to
(33:27):
Addison Junior High, I don't run into almost any uh
female teachers. They were all but but no again, I
don't remember any black male teachers. And then I go
to East High High School alright, and again got a
(33:50):
pleasure of uh male teachers, but no black. So you know,
now we look around though as I come up, we
had I knew, we knew, we knew a couple of
black doctors. Okay, we we knew. The Missus Norris on
(34:16):
the corner had converted her back porch into a little store,
all right. That was a black entrepreneur. Reverend Dubos on
the corner roof and sixty fourth converted his store his
I had a little store, Sam's Okay. On sixty fourth
and and h Scoville, he had a store, all right. Uh.
(34:40):
And then missus Newsom. There was the name a lady
named miss Newsom at sixty fourth and Quincy. All right,
we we you know the grocery stores that we show enough,
grocery stores. These were what we call confectioneries, okay, but
the grocery stores that we went to controlled by the
(35:03):
other ethnicity. Yeah, and so we that's that's kind of
what we grew up with. And so the role models
that we had the bankers, the doctors, the lawyers, the judges,
(35:25):
all right, the politicians for the most part for them. Now,
we were fortunate we had a black councilman, counselman. Car
called me Car okay, all right, Burton Bell Car Okay,
I didn't know business. A judge Capers then, but judge Capers.
(35:51):
And so we had very few role models. So the
role model was the pastor and or a school teacher,
or your garbage man. And that was that was man.
We the guys on the garbage truck, they came by,
(36:12):
they got good, they paid, they worked every day, and
they were opened bed trucks. They had to take the
fifty five gallon barrels and throw them up the truck.
Two guys up there dumping them in butter. You know
they put them. You know that that that was your aspiration.
Speaker 1 (36:28):
That's my granddad did.
Speaker 2 (36:30):
And okay, fine, you know it was one of my heroes,
all right, okay, And so man and finally we we
saw Officer Green, a black policeman. Oh man, that was
(36:51):
high cotton, all right. And then we saw we finally
saw a black fireman. He drove the hook a lot
of trump. He was on the back end, driving the
back end of the truck. Then I met someone other
than a doctor. All right, two people next door to me.
(37:16):
They were college students, Louis Walton and her boyfriend Bill.
They went they were Ohio State. Oh wow, that's possible.
But I saw them as some kind of special, gifted
kind of people who had something special about them that
I didn't necessarily have. I don't know if I'm making
(37:40):
sense with this. At what point did you.
Speaker 1 (37:44):
Realize that you realized that these things were possible?
Speaker 2 (37:48):
Living right here on seventy first and Quincy our seventy
first in Kinsman, there was a lady at the Garden
Valley Neighborhoohood House social worker named Ethel Buchanan who taught
me it was okay to be black.
Speaker 1 (38:05):
Do you feel like, like you said, at Dyke Elementary School,
you had teachers black female teachers, one male teacher who
taught Jim in hell, But do you feel like the
rest of the s the teachers on the staff made
it a point to not only educate you, but to
educate you on blackness.
Speaker 2 (38:24):
No, why do you think that is we j It
just didn't come up. That was something that really wasn't
really wasn't taught then. Okay, Uh, the curriculum was straight. Uh,
I'll just said americanized. What was history like? M d
(38:44):
uh general? It was general? Uh history. The Pilgrims came,
you know over on the Mayflower m you know, Uh,
the Indians attacked them. Uh, they prevailed. Finally they began
to move well with the Pioneers. You know, I didn't know,
you know until later that pioneer they won Pioneers. You know,
(39:05):
the Lewis and Clark explanation expedition of the French and
Indian War. You know, it was these very general surface
kinds of stuff. Little black black sambo was that was
that was tall and that was a big thing back then,
(39:29):
you know, And how a little black sambo tricked the
you know, the tigers was chasing him, and he went
round around the tree until they they would just you know,
bruh rabbit and the tar baby. All right, yeah, okay,
so they back. Then we're going back. I'm going back.
(39:53):
You're talking about I'm going back eighty years yes, okay, okay, yeah,
I'm going back because I know what.
Speaker 1 (40:01):
I learned growing up, and it was very surfaced as
well when I was in these public school systems learning
from these teachers, and shout out to the teachers. You
all have an amazing difficult job to do. I appreciate y'all.
Teachers are amazing, but they get their instructions from the
(40:22):
state on what it is that they can teach in
their classrooms, how they can teach it in their classroom,
so on and so forth. So I just wanted to
complay and contrast your experience from eighty years ago versus
my experience from twenty.
Speaker 3 (40:39):
Don't do like that.
Speaker 1 (40:42):
I heard that that I'll be thirty six next month.
Speaker 2 (40:46):
All right, No, so thirty years ago. But then then
when you look at the overall scenario, Okay, cowboys and Indians,
all right, it's sane, all right. Indians were the villains,
the cowboys, you know, the the even if it was
(41:07):
outlaws and cowboys and outlaws. You know, the good guys
had white hats, the black guys. The bad guys had
black hats. The good guys had light colored clothing or
even white to some degree of the bad guys had
on dark clothing. You know, the light and dark always
(41:27):
the dark was the evil. The light was the lighter.
It was, it was what and so you grew and
so yeah, so I grew up in the movie sitting
at the Hall North. You know, the Indians were at
tacking the settlers, you know, and here comes the Calvary. Yeah,
I mean all that, you know, you know, to take
care of the villains, the Indians. And little did we
(41:50):
know that this was a form of genocide.
Speaker 3 (41:55):
Yes, and rewriting history, yes, yes, yes, And so then
as as we we go and grow, Okay, it's it's
a little bit.
Speaker 2 (42:09):
I know that there were some people who who were
talking some talk and it was doing the McCarthy era.
Some black folks was talking to talk against white folks
in the neighborhood that they were communists. Just talking about
(42:32):
being black was labeled being a communist.
Speaker 1 (42:39):
Uh. By the government.
Speaker 2 (42:43):
I'm I'm assuming I would I would assume and and so,
and then I didn't know there were certain books that
you could all right, And not until I was thirty
I was involved in the movement. My first real exposure too,
(43:09):
of course, the movement, and you know, uh uh segregation
versus uh integration and and and bull Connors and and
all that. But to get any real begin to get
any real meat, okay, to get any real meat was
a thing that was a tape called the Black Rhapsody.
(43:33):
But I believe the guy's name was was doctor Robinson.
And man I sat with my mouth open listening to this,
all right, uh so wow. And then during that same
period of time, I went to I moved from New
(43:55):
Bethley and Baptist Church movement membership to Emanual Baptist Church,
and Glover would begin to talk about some of the
things that his family had encountered. I knew, I knew
about segregation. We lived it, we tasted, we smelled it,
I mean every day, but yet we didn't know anything
(44:18):
else other than and then as we begin to get
these little pockets of information, all right, that there's something
different out here, there's something there's something else, there's something else,
there's something else. And so then I found that there
were certain books out here that you could get, but
if you tried to get them, your name would go
(44:38):
on the list, all right, and it would be difficult
for you to have a job if you had one,
to keep it and if you lost it, to get
a new one, because you would be labeled.
Speaker 1 (44:51):
Are you talking like late seventies, early eighties?
Speaker 2 (44:55):
There, No, I'm talking about the sixties. I'm talking about
still in the sixties, okay, okay, m oh, I'm I'm
And in fact it was still at the late nineties
and early two thousands. Yes, I was not surprised.
Speaker 1 (45:14):
I don't know why. I might just surprised. That's not surprised, actually.
Speaker 2 (45:20):
And so there there are some things you know, you
you as late as late as as late as two well,
nineteen ninety f uh ninety five, ninety six, ninety seven,
somewhere around and there okay, uh, you still had colored
(45:44):
waiting room and in in in greyhound bus station. Yeah.
Speaker 1 (45:48):
And they're definitely still watching today, just in different avenues
like social media and watching your emails.
Speaker 2 (45:55):
That h yes, yeah, telephone, Yeah. If you say certain
word words then automatically. Uh you hear.
Speaker 1 (46:04):
Line you said a certain word.
Speaker 2 (46:08):
Well, yeah, there's certain certain things here, you know. And
you know, I'm not trying to hide any I'm not trying.
I'm not trying to overthrow the government. Again I say
it again, I just you know, can we have a
little can we be our own nation within the nation,
you know, just like the Jewish community has there, like
(46:30):
the Chinese China town.
Speaker 1 (46:31):
You know, Okay, we should be able to. But why
do you think that is that we have not been
able to?
Speaker 2 (46:38):
Well, because one, they have not been designated to be
the the mainline consumers. We we we it has been
set up so that we cannot save. And they keep
they keep uh public relations in front of us where
there's always the desire for some for the product. And
(47:02):
that was something you know, I was maybe very quickly.
You just bought a house, okay, and thirty year mortgage.
I'm not trying to get you don't have to say yeah, nay,
but hypothetically thirty year mortgage and I'm just I don't know,
I don't want to know. But if the house costs
one hundred thousand dollars and just say your house payment
(47:23):
is two hundred and fifty dollars a month. Okay. Out
of that two hundred fifty dollars a month, maybe fifteen
to twenty five dollars a go on the principal. The
rest will go on the interests, and normally about the
last ten years of the mortgage where you begin to
(47:43):
piy off pay off the principle. So what most people
don't understand. For instance, your payment is two hundred and
fifty dollars a month, You pay your payment, okay, send
a check in and you and your your guy, you're
take and spend a save up another two fifty. Don't
(48:05):
double up on payments, Take and send it to the
mortgage company and apply it to the principle, because your
interest is computed on the unpaid principle. If I'm making sense, yes, okay,
So the next month, guess what the mortgage company is
(48:28):
going to let you know that probably your payment is
two hundred and forty dollars a month. They dropped it
by ten dollars. You paid the two fifty right on.
Speaker 1 (48:42):
We like that.
Speaker 2 (48:43):
So then the next month, because you paid the two
fifty right on, your next payment might be two thirty nine,
but you paid the two fifty, then it'll be two
thirty eight, all right, And so you get another okay,
another two fifty, and you apply that to the principle
rather than doubling up on the payment, all right, you
(49:07):
apply it to the principle. All right, So now your
payment is going to be maybe two forty yeah, okay, okay, okay.
So every time you even with your car note, the
same thing you pay, you pay your note, all right,
(49:27):
and then apply to the principle. The next they will
contact you the next payment is due, but it's going
to be less, but you keep the payment at the
normal all right. That also takes and knocks down the
interest also. But when you knock down, when you knock
down the principle, just say your your your interest is
ten percent. You had ten percent on ten thousand, all right,
(49:51):
all right, you paid one thousand, Only five dollars of
that thousand goes on the principle. Okay, So you got
one hundred thousand, ninety five, I mean nine hundred ninety
five thousand, I mean ninety one hundred thousand. You got
nine ninety nine ninety nine ninety five five, Okay, ninety
(50:17):
nine thousand, nine hundred ninety five okay, all right, so
then you take and put put put that two hundred
and fifty on the principal. Now when they apply ten percent,
they'll only ten applied ten percent to ninety nine seven.
Speaker 1 (50:37):
Gotta know how to play the game. Yes, it's gains
in honest, but yes, I hope I'm making sense. Yeah,
you're making complete sense because I'm happy you told me that,
because I literally am in the process of figuring out
when I can do extra payments to get this paid
off sooner.
Speaker 2 (50:58):
So thank you for that. Well, if you put it,
if you if you knock the principle down, you know,
all right, that's gonna knock your payments down. But if
your payment is too you keep that payment at two
fifty because what happens again, you pay the interest on
the amateurization first, and then they take to take care
(51:19):
of the principal. In other words, they you, you pay
them their profit on your loan, and then you take
care of the principal. So the sooner you knock the principal,
when you knock the principal down, you're gonna knock their
profit down, which don't make you a good candidate for
another house. But you now have equity. Okay, you have
(51:44):
more equity in the house because your principal is down
and your interest is paid off. So you've messed you know,
So now you can pull your equity and go and
make it. If you say you wanted to buy someplace else,
now you got look at the equity that you have.
If I'm making.
Speaker 1 (52:02):
Sense, that makes complete sense. Thank you, Thank you for
that awesome too. What you got left for us today?
Speaker 2 (52:07):
All right, nothing much looks and we again missus Goldstein,
Happy birthday. And then okay, and we want to let
our people know that I will drink from my part
of the river and no one shall keep me from it.
You have been listening to black Thought. Everything must change
(52:28):
on WOVU ninety five point nine FM until next time.
This is the black Unicorn and the Rabbi saying Shalom mahaba.
Speaker 1 (52:41):
This is WOVU Studios
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