By Samuel Cotton
The issue of chattel slavery, and the systematic rape and murder of an Afrikan people is increasingly being heard in the dialogue of the black community. Such dialogue however, only indicates a potential for a resistence movement on the slavery issue and not a predictor.
How the African-American community addresses or does not address, engages or does not engage this issue will define us as a people to this nation and to the world. It will explain if the strident Black voices of social protest heard frequently in the national discourse are the products of a broad moral vision or simply the whimpering of self-interest whether the gnashing of our teeth over social injustice is just an empty emanating from a people whose practice of morality is clearly selective.
Those in the Black community who claim identification with Africa will be unable to rise to this historic occasion without the ability to access and process accurate information. It would also be beneficial if the Black community had leadership on the issue of slaver--the sad truth is that it does not. All the African-American leaders in this country--produce your own list if you desire--are hiding under their beds until this gunfight over the question of slavery is over.
This disgraceful, cowardly and self-serving behavior also holds true in Africa. "Why haven't African regional and continental organizations exposed and attacked slavery," is the trenchent rejoinder from William Pleasant of the Daily Challeng 3/30. Pleasant presses the issue by stating that "it would stand to reason that the Organization of African Unity (OAU) would lead to the charge against such a barbaric practice in its own backyard. But the OAU has remained silent."
The point--Black leadership in both America and Africa is bankrupt. When they do act on critical issues it is self-serving. Pleasant astutely observed "In the 1980's Black politicians activists and celebrities tripped over each other to get photographed being arrested at South Africa's Washington D.C. Embassy, says Pleasant. It became a chic activity. Apartheid is South Africa had to go, and it did, no small thanks to the grassroots Black community in this country."
Since African-American leaders will not join this issue until it becomes popular, the work of educating the grassroots Black community falls to the Black press. The problem with the Black press is that it is also suspect.
"At this moment, a group of Black American Journalist are touring the Sudan as guest of the regime, the Muslim Arab clique respsonsible for the slaughter of hundreds of thousands of their own people, particuliarly non-muslims and Blacks. The Nations of Islam's Minister Akbar Muhammad is acting as the leader of the press junket designed to counter Samuel Cotton's charges, says Pleasant of the Daily Challenge, who has experienced a number of staged events in African Countries.
No doubt, these Black American pundites will return to write and broadcast glowing reports on the Sudan. That's what journalist do if they ever want to get invited to the Sudan again." Pleasant's perspective is corroborated by another Black journalist, Keith Richberg.
Keith Explores the reasons why Black journalist do not provide critical analysis of Black leaders and the Black community. A problem that deprives the African-American community of full and accurate reporting. Denying it challenging and diverse views that nurture a community's moral and prophetic vision. "Are you Black first, or a journalist first? The question succinctly sums up the dilemma facing almost every Black Journalist working for the "mainstream" (read white) press. Are you supposed to report and write accurately, and critically, about what you see and hear? Or are you supposed to be pushing some kind of Black agenda, protecting Black American leaders from tough scrutiny, treating Black people and Black issues in a different way."
http://members.aol.com/casmasalc/leadership.html
The issue of chattel slavery, and the systematic rape and murder of an Afrikan people is increasingly being heard in the dialogue of the black community. Such dialogue however, only indicates a potential for a resistence movement on the slavery issue and not a predictor.
How the African-American community addresses or does not address, engages or does not engage this issue will define us as a people to this nation and to the world. It will explain if the strident Black voices of social protest heard frequently in the national discourse are the products of a broad moral vision or simply the whimpering of self-interest whether the gnashing of our teeth over social injustice is just an empty emanating from a people whose practice of morality is clearly selective.
Those in the Black community who claim identification with Africa will be unable to rise to this historic occasion without the ability to access and process accurate information. It would also be beneficial if the Black community had leadership on the issue of slaver--the sad truth is that it does not. All the African-American leaders in this country--produce your own list if you desire--are hiding under their beds until this gunfight over the question of slavery is over.
This disgraceful, cowardly and self-serving behavior also holds true in Africa. "Why haven't African regional and continental organizations exposed and attacked slavery," is the trenchent rejoinder from William Pleasant of the Daily Challeng 3/30. Pleasant presses the issue by stating that "it would stand to reason that the Organization of African Unity (OAU) would lead to the charge against such a barbaric practice in its own backyard. But the OAU has remained silent."
The point--Black leadership in both America and Africa is bankrupt. When they do act on critical issues it is self-serving. Pleasant astutely observed "In the 1980's Black politicians activists and celebrities tripped over each other to get photographed being arrested at South Africa's Washington D.C. Embassy, says Pleasant. It became a chic activity. Apartheid is South Africa had to go, and it did, no small thanks to the grassroots Black community in this country."
Since African-American leaders will not join this issue until it becomes popular, the work of educating the grassroots Black community falls to the Black press. The problem with the Black press is that it is also suspect.
"At this moment, a group of Black American Journalist are touring the Sudan as guest of the regime, the Muslim Arab clique respsonsible for the slaughter of hundreds of thousands of their own people, particuliarly non-muslims and Blacks. The Nations of Islam's Minister Akbar Muhammad is acting as the leader of the press junket designed to counter Samuel Cotton's charges, says Pleasant of the Daily Challenge, who has experienced a number of staged events in African Countries.
No doubt, these Black American pundites will return to write and broadcast glowing reports on the Sudan. That's what journalist do if they ever want to get invited to the Sudan again." Pleasant's perspective is corroborated by another Black journalist, Keith Richberg.
Keith Explores the reasons why Black journalist do not provide critical analysis of Black leaders and the Black community. A problem that deprives the African-American community of full and accurate reporting. Denying it challenging and diverse views that nurture a community's moral and prophetic vision. "Are you Black first, or a journalist first? The question succinctly sums up the dilemma facing almost every Black Journalist working for the "mainstream" (read white) press. Are you supposed to report and write accurately, and critically, about what you see and hear? Or are you supposed to be pushing some kind of Black agenda, protecting Black American leaders from tough scrutiny, treating Black people and Black issues in a different way."
http://members.aol.com/casmasalc/leadership.html
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