Wednesday, October 28, 2020

Episode #15: O'Shea Jackson (Ice Cube) and the Ethics of "Stepping Up"

 


The brothers discuss Ice Cube (O'Shea Jackson) leaping into Black political leadership at the last minute with his Contract with Black America. Many people have focused on some fairly amateurish media maneuvers Cube made in relation to the professional liars at the trump campaign. But to do so is to take some needed focus off of something more deeply concerning: Cube's obvious embrace of both Black capitalism and an anti-PanAfricanist movement for reparations called the ADOS movement. After meeting with Cube and explaining how trump is an existential threat to her and others working for Black lives, Alicia Garza of Black Lives Matter said, "ain’t no movement on an agenda without a movement. justice isn't a business transaction.." Regardless of what side one comes down on, this whole situation has many lessons for us to learn, including lessons about the importance of consulting with those who have already been doing the work, the timing of when we meet with our enemies, and how we enter the field of Black leadership.

Click HERE to listen to this episode 


Sunday, October 18, 2020

Episode #14: Is Django Unchained "Working Class" and 12 Years a Slave "Middle Class"? [Part 2 of 3]

In part 2 of their conversation about slavery films Django Unchained (2012) and 12 Years a Slave (2013), G & O continue by comparing the politics of Black working-class political demands versus Black middle-class political demands in the two films. O describes his concerns about Django's individualism serving as a fantasy of resistance to slavery. "Whose fantasies," O asks, "is Django responsible to?... We have to be critical both of the film and of our enjoyment of the film." G argues that finally having this kind of heroic action fantasy in the genre of slavery films, while problematic, is "useful" to the Black political imagination of freedom as well as to our individual Black lives. O and G also talk about the difference between a film like Django that fetishizes the violence of slavery versus one like 12 Years a Slave that handles it a manner that is more "responsible to Black suffering"-- but also deeply disturbing and heavy. TO BE CONTINUED... 

PART 1 OF THE CONVERSATION IS HERE

PART 3 OF THE CONVERSATION IS HERE


CLICK HERE to listen to this episode!

Thursday, October 15, 2020

Episode #13: Black TV Is Showing Up for Us Just in Time for the Fight!


"If you're a Black person in America, you've been seeing the way the world really works but it was never reflected in any sort of a broad way. It can always have the effect on you of making you feel like you were seeing something and it was only you that saw it. You're kind of wondering is there something wrong with you that you're only seeing how crazy this is or how violent that is or how racist this country is. And so you're going along sort of -- you and your network of people you can speak frankly with are the only ones who know those feelings, right? I'd say since The Wire there's been sort of an exposure of American society that, growing up in my generation, I never thought would be reflected on television the way it is."
--G, this episode

Click HERE to listen to this episode of the AllThoughtIsBlackThought podcast!!!

In this episode, the brothers briefly discuss three TV shows -- The Wire, Underground, and Lovecraft Country -- Black stories that are really speaking to some concerns Black radicals have been raising for decades, shows that can be used to educate our movements, shows that make significant artistic contributions as well. **** NOTE ON SPOILERS!!*** We won't spoil Lovecraft Country for those who haven't seen it, but beware of spoilers in the first 3/4 of this podcast episode regarding The Wire and Underground if you haven't seen them yet!

Thursday, October 1, 2020

Episode #12: This Is Not Unprecedented! Black Thought's Lessons for the Present (Fascist) Moment

CLICK HERE TO LISTEN TO THE EPISODE

In South Africa, the white supremacist apartheid government spread quaaludes in the Black community to stifle the freedom movement. The CIA spread cocaine in the Black community in the u.s.a.

Oppressors share technologies for oppressing. There's a lot that is new and shocking about this moment. COVID in the air. Fascists and police collaborating to kill and hurt Black and Indigenous people. (Never mind the human-caused collapse of the global ecosystem our species needs to live.)

But some of what is being called "unprecedented" -- totally new and never before seen -- we have in fact seen before. To be as prepared as possible to resist what's coming, we must study the histories that hip us to how oppressors get down.

In this episode, G & O urge folks to check out Agents of Repression by Ward Churchill and Jim Vander Wall and other radical histories that are rich with lessons our Black/Indigenous past offers us right now. These books, articles, and videos offer important insights into how oppressors try to crush the freedom movements oppressed people use to survive the onslaught of white supremacist fascism. 




Friday, September 11, 2020

EPISODE #11: September 11, 1851: Black Folk Unite and Fight Off Slavehunters. Why Don't We Learn about Our Collective Resistance to Oppression?


On September 11, 1851, in Christiana, Pennsylvania (u.s. a.), a mutual defense network of Black abolitionists led by William Parker confronted a posse of u.s. marshals and slave catchers pursuing 4 Black men who escaped from the plantation of Maryland slaveholder Edward Gorsuch. After surrounding and repelling the marshals, they killed the slaveholder Gorsuch, wounded his son, and helped the 4 escapees flee to a community of free Black people in Canada. DID YOU LEARN ABOUT THIS IN SCHOOL?

Today's episode of the AllThoughtIsBlackThought podcast is a tribute to these little-known Black freedom fighters. Click HERE to listen!


*****

William Parker was a 29-year-old Black man who had escaped slavery in Maryland. He was a leader in a Black mutual defense and resistance network in southern Pennsylvania.

"[We] had formed an organization for mutual protection against slaveholders and kidnappers," Parker told the Atlantic Monthly in 1866, "and had resolved to prevent any of our brethren being taken back into slavery, at the risk of our own lives…Whether the kidnappers were clothed in legal authority or not, I did not care to inquire, as I never had faith nor respect for the Fugitive Slave Law."

The law that Parker was talking about had been passed in 1850. It was written by slaveholders in Congress. It deputized all white people as slavehunters of all Black people anywhere in the u.s.a. Even if the Black people were legally free, the law basically allowed white people to easily get away with kidnapping and selling us into slavery in the south before our loved ones even knew we were missing. Some local white people in border states like Pennsylvania even pretended to befriend escapees, gaining information that they would turn around and sell to slavehunters, allowing their Black "friends" to be returned to slavery.

Realizing the law was not protecting us, Black people (and some white people) organized to defend ourselves. Members of Parker's network stood ready to fight off kidnappers at all times and with any tools or weapons they had if a community member needed help. The network did not work alone. They worked with a network of spies headed by Black abolitionist William Still who tracked the movements of slave kidnappers and helped escapees safely reach freedom in Canada.

Parker recounted an incident when his network learned that a group of slavehunters had kidnapped a young Black woman:

"[A Black man] sounded the alarm, that 'the kidnappers were at Whitson's, and were taking away his girl.' The news soon reached me, and with six or seven others, I followed them. We proceeded with all speed to a place called the Gap-Hill, where we overtook them, and took the girl away. Then we beat the kidnappers, and let them go. We learned afterwards that they were all wounded badly, and that two of them died in Lancaster, and the other did not get home for some time. Only one of our men was hurt, and he had only a slight injury in the hand.”

In 1849, four Black men escaped from Maryland slaveholder Edward Gorsuch's plantation and made it to Parker's safehouse in Christiana, Pennsylvania. In 1851, Gorsuch paid a white informant who claimed to have knowledge of the escaped men's whereabouts and led Gorsuch and a posse of u.s. marshals and slavehunters to Parker’s house. They arrived at dawn on September 11.

A Black member of William Till’s spy network, Samuel Williams, had followed the slavehunter posse for days. He informed William Parker and his wife, Eliza, that the kidnappers were coming. When Gorsuch arrived, Eliza Parker blew a horn to alert the Black self-defense network to come together. The kidnappers shot at her but missed.

The kidnappers tried quoting law and biblical scripture to get the men to surrender themselves, all to no avail. They almost succeeded when one of the escaped men (Alexander Pinckney) got shook and offered to surrender. Eliza grabbed her corn knife and threatened to cut his throat if he tried. (Several of Eliza's close relatives living nearby were escapees, too, and she knew she had too much "skin in the game" to go out without a fight.)

Gorsuch, the slaveholder, tried to convince the men that he would not punish them if they surrendered. The Parkers pretended to consider his offer, delaying the kidnappers until the members of the self-defense network had them surrounded.

At that point, the u.s. marshals gave up and began to run away. They advised Gorsuch to do the same, but the slaveholder persisted: "My property I will have, or I'll breakfast in hell."

The escapees and the mutual defense network obliged him: They beat and shot him to death. They also severely injured his son with shotgun blast in his side.

William Parker and the 4 men escaped to Canada by the time the marshals returned in force. Frederick Douglass assisted the escape, and even gave William Parker the pistol Gorsuch drew during the fight. Eliza Parker and the children later joined William in Canada.

Oh, and remember Alexander Pinckney, the escapee who had tried to surrender? He went on to join the famous the Massachusetts 54th regiment, fighting against slavery in the u.s. civil war.

DID YOU EVER LEARN ABOUT THIS IN SCHOOL? IF NOT, WHY NOT? WHAT DO YOU THINK IT WILL TAKE FOR REAL-LIFE STORIES OF BLACK RESISTANCE TO BE TAUGHT? AND WHAT ARE WE DOING TO CREATE NEW REAL-LIFE STORIES OF RESISTANCE TO OPPRESSION TODAY?

SOURCES:

Thomas P. Slaughter, Bloody Dawn: The Christiana Riot and Racial Violence in the Antebellum North (New York: Oxford University Press, 1991)

William Parker, "The Freedman’s Story"
https://www.theatlantic.com/magazine/archive/1866/02/the-freedmans-story/308737/

John Anderson, "The Christiana Riot of 1851"
https://www.blackpast.org/african-american-history/christiana-riot-1851/


Tuesday, September 1, 2020

New Podcast Episode: Black August: Why Understanding George Jackson Is Essential to Our Survival Today

 


Episode #10: Black August: Why Understanding George Jackson Is Essential to Our Survival Today

CLICK HERE TO LISTEN TO THIS EPISODE

Revolutionary prison abolition activist George Lester Jackson (1941-1971) is central to why many Black people commemorate Black August. In this special episode, G talks about his work studying this great Black freedom fighter. The brothers discuss how the movement Jackson sparked behind bars faced conditions similar to those that Black people (and others) face today. Whether we're incarcerated or not, Jackson's books, Soledad Brother and Blood In My Eye, can teach us a lot about how our freedom struggle can survive and even grow under the harsh, repressive conditions of the present neo-fascist times.












https://anchor.fm/allthoughtisblackthought/episodes/Episode-10-Black-August-Why-Understanding-George-Jackson-Is-Essential-to-Our-Survival-Today-eivn3j/

Thursday, August 6, 2020

Podcast Episode #7: Comparing Two Films: Django Unchained (2012) and 12 Years a Slave (2013) [PART 1 of 3]

In the first of 3 episodes, G & O begin a discussion of the films Django Unchained (2012) and 12 Years a Slave (2013). G explains how fantasies of freedom can be constructed by film, and that his first impression of Django focused on its potential to construct a fantasy of violent resistance to slavery that could be useful for Black liberation. "People's imagination is shaped," G explains. "It's not just that you imagine yourself as being free even if there's no representation of your freedom... Look at how long there's been a representation of Black people being unfree and that being normal." But O begins to ask whose fantasies filmmaker Quentin Tarantino really cares about and serves. 



CLICK HERE TO LISTEN