Ethics, Morality and the Struggle for Black Liberation

by William P. Muhammad

"It is a peculiar sensation, this double-consciousness, this sense of always looking at one’s self through the eyes of others, of measuring one’s soul by the tape of a world that looks on in amused contempt and pity." - W.E.B. DuBois.“The Souls of Black Folk,” 1903).

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From the day of our forefather’s emancipation from physical slavery, much has been said and discussed over what to do about the so-called “Negro problem” in America. Like the Biblical and Qur’anic stories regarding the Children of Israel, and their relationship with the Egyptian Pharaoh, fear over Black interests diverging from White interests has occupied much of the thinking, policy making and social agendas of America’s ruling elite.  



Starting with overt strategies such as segregation and restricted access to resources, for decades, Black Americans toiled under a no-win situation, forcing many to flee to other locations for opportunity, relief or safety. Only to be received by a more sophisticated form of oppression, two seemingly opposed mindsets emerged in Black America by the late 1960s: one that fought for inclusion within a system hostile to a Black presence, and the other, a struggle for nationhood and independence through various ideologies ranging from the religious to the secular. 

As White Americans wielded the right to define through the educational system, public and private  policies focused attention on conformity, non-conformity, personal values, and the lack thereof; and shortly thereafter, new social norms were promoted from the highest levels of government. Designed to maintain White control over the culture, politics and economy of the United States, policies soon clashed across generational, gender and racial lines sparking the so-called counter-culture movement.  Regarding the destiny of Black America, however, under the pretext of ethics and morals, the right to define our own direction and interests was hampered by internal conflicts stoked by external meddling.

Reclaiming our stolen Birthright

Morality is often described as a set of standards that are generally accepted as right or proper, but what is left out of this definition is the statement: “right or proper according to whom?”  If morality is defined by the White elite, then conformity to their interests makes Black groups, organizations or individuals acceptable to what is proper and right in their view. However, in the struggle to define self, while pursuing a destiny independent of White boundaries and limitations, the aforementioned will be labeled immoral according to their resistance and opposition.

Regarding ethics, commonly defined as conformity to one’s own personal values or belief system, choice offers individuals the opportunity to either agree or disagree with national or international agendas undermining Black progress. If Black leadership conforms to White supremacy, while publicly or privately disagreeing with it, he or she is being moral within its purview but unethical toward self and the Black community. When such people compromise their principles for favor, or nearness to power, unethical Black leaders subsequently enable those who use them to continue harmful policies. 

As the Children of Israel crossed the Red Sea to enter into the Promised Land, it was division, doubt and suspicion of leadership that caused them to wander in the wilderness for an additional 40 years. Today, Black American leadership must be bold and courageous, not only to see through a sophisticated tangle of competing agendas and deceit, but also to offer clear guidance in reclaiming a 400-year-old stolen legacy. If Black leaders see the value of remaining true to their originally stated beliefs and ideas, they will be negatively labeled by the world of White supremacy, but if these same leaders become apologists for oppression, they are no better than those to whom they have submitted.  

In order to reclaim our birthright, the concept of nationhood and independence can be neither ignored nor dismissed. As free and independent people do, uniting, pooling resources and working toward building a reality for themselves and their children, it is of paramount importance to take a principled stand.  Resisting conformity to the ways of this world, while remaining true to the ushering in of a new one, is not without precedence, and whether we decide to rise to the occasion or not, we cannot escape the overall condition of our people.

The double-consciousness W.E.B. DuBois described 110 years ago is not a phenomenon, it is only the manifestation of stress in a people forced to conform to a reality that is not in their best interest. Hopefully, as we come into a higher awareness of our true position within American society, Black people will understand “the time and what must be done” and that worrying more about what others think is not as important as what we think and what we do for ourselves. 

Overcoming Black Complacency in an Hour of Crisis

by William P. Muhammad

“Correct thy son, and he shall give thee rest; yea, he shall give delight unto thy soul. Where there is no vision, the people perish: but he that keepeth the law, happy is he. A servant will not be corrected by words: for though he understand he will not answer.” (Proverbs 29:17-19 King James version)

In American society, there is a commonly held belief that learning the lessons of history will prevent past mistakes from reoccurring. Likewise, an adage that defines insanity as continuing a given behavior, while expecting an altogether different result, gives credence to those advocating alternative solutions beyond the narrative of obsolete ideas.

Seeming to rest upon the laurels of the 1950s and 60s, traditional Civil Rights leadership, in the name of access and inclusion, is today focusing more upon selling partisan loyalties than on promoting an unapologetic Black agenda. Within the context of America’s various Black communities, the common denominator of substandard education, unacceptable incarceration rates and high unemployment reveals not only the failure of “non-economic liberalism,” but also the failures of a movement that for too long has relied upon corporate patronage, political favoritism and the diluting of Black agendas in order to secure acceptance and approval.

Furthermore, in this compromising of Black interests, as a means for admittance into the so-called mainstream establishment, Black America’s collective well being is unfortunately being harmed. By rewarding the few, at the expense of the many, and contingent upon a political climate that changes every four to eight years, the relevance of ideas, programs and solutions, accepted and rewarded by government and philanthropic organizations, is limited. Clearly requiring a new direction and perspective, the current Civil Rights paradigm, which demands jobs and justice over independence and land ownership, undermines the concept of meaningful participation in a global market-oriented economy.

For instance, when comparing Black Americans to the collective economic progress of relative newcomers, it goes without saying that within one or two generations, many immigrant communities are reflecting a greater level of freedom and productivity. Although the hamstringing of Black economic advancement has been well documented since Post-Reconstruction, the fact remains that 21st century obstacles are more psychological in nature than they are of physical obstruction.

Subsequently creating a so-called permanent underclass, the decimation of Black communities through disenfranchisement laws, poor public education and an overabundance of political posturing, the system, to which Civil Rights leadership has tied itself, is cruelly indifferent to the plight of the Black masses. While the rural and urban poor are under no illusions regarding the limitations inherent to such an arrangement, regardless of well meaning intentions, Civil Rights leaders must reassess their agendas, reflect upon proven and workable solutions and leave egos at the door.

Considering the “Economic Blueprint,” long advocated by the Nation of Islam, as one model for positive change, the issue of poverty and want could be addressed within a relatively short period of time. Incorporating a holistic approach starting with teaching Black people the knowledge of self, the importance of unity and the value of pooling resources, if only one percent of the $1.1 trillion Blacks spend annually were harnessed, a renaissance of wealth, consciousness and productivity could be the result. Having an impact reaching far beyond the borders of the United States, once adopted, the “do-for-self” model would not only elevate Black America in the eyes of the world, but it would also do a great service in redeeming a flawed American society.

Unity is the key to Black America’s relevance and prosperity and our failure to “consider the time and what must be done” will lead to an unfortunate loss. With the simple elimination of alcohol, tobacco and other unhealthy habits, the dollars needed to make such an endeavor possible could be achieved with minimal sacrifice.

By capturing only $10 billion dollars annually, urban factories could be repurchased, thousands of acres of farmland could be acquired, healthcare facilities and new schools could be built and the Black community could enter into international trade and commerce for the good our ourselves, our families and our people. Such a vision is not a pipedream; the model was actually carried into practice and proven to be successful by the Honorable Elijah Muhammad and studied by both advocates and detractors alike.

If we are to defeat the complacency that is hindering Black America’s progress, then it is time to consider a program with a proven track record. Whether you are Muslim, Christian or Hebrew, if you are Black, you cannot escape the overall image and condition of our people. The time for action is now and the world is definitely watching.

Contribute to the Saviours' Day 2013 fundraising effort today! Your donation will help the Honorable Minister Louis Farrakhan continue the work of the Honorable Elijah Muhammad. Click here to learn more.

On Gabby, Serena, Crip Walks and Flying Squirrels

by William P. Muhammad

The Olympics, an international celebration of national pride and athleticism, has long been a platform upon which various competitors make both themselves and their countries known through sportsmanship, perseverance and the spirit of competition.

With the recent gold medal performances of two Black American athletes, Gabby Douglas, for women’s gymnastics, and Serena Williams, for women’s tennis, two fields traditionally considered the domain of whites, the doubt over Douglas’ ability prior to her win and the anger over Williams’ celebratory victory dance, after defeating Russian superstar Maria Sharapova, anti-Black racism has once again colored “the thrill of victory and the agony of defeat” in international sports.

Comments and criticisms over Ms. Douglas’ hair and Ms. Williams’ so-called post-victory “Crip Walk,” not only have taken away from their stunning displays of athletic discipline and mental preparation, but these have also raised questions on race not seen since Mexico City’s 1968 Olympics where Tommie Smith and John Carlos raised gloved fists in non-violent defiance of white supremacy.

While it is doubtful the female athletes sought to provoke controversies, with either a hair style or a victory dance, white commentators, sporting officials and some white and European audiences have nevertheless revealed a beneath the surface disappointment, if not contempt, over two Black women mastering two sports traditionally dominated by the white elite. Proving their abilities before the world, these women have not only shown they are the best at their games, but they have also proven to others that Black people are capable of rising from the low expectations placed upon us by self and others.

Where Smith’s and Carlos’ gold and bronze medal victories required the same wherewithal regarding competition and tenacity, the controversy over confronting white supremacy, with the raised fist in 1968, has now been replaced by defeating the white elite at their own games in 2012. As Black excellence overturns perceptions of Black inferiority, regardless of the barbs and insults, by creating their own reality, Williams and Douglas leveled the playing field without begging others to do for them what they were capable of doing for themselves.

Applying this dynamic universally, leaders, teachers and preachers in our communities can empower our youth to embrace that which will make them successful not only in sports, but also in science, technology, engineering and mathematics. To eventually place ourselves at the top of civilization, as our Black athletes have done, we must also become proactive rather than reactive and decide to rise to the challenges of our time.

Qualifying ourselves for positions awaiting us, in a global market oriented world, where technology and innovation will determine our collective success or failure, knowing self, respecting self and advancing the interests of self, regardless of whom or what, will require self-examination, self-analysis and self-correction among those wishing to rise. In much the same way our athletes prepare themselves for international competition, we too must take the responsibility to start training our people at an early age.

After identifying our children’s gifts, cultivating their abilities and expecting nothing less than excellence from them, not only will we produce gymnasts, tennis players and track and field stars, but also we will produce the next generation of scientists, engineers and mathematicians who will take society to the next level of progress and advancement. No longer bound by the mental chains of white supremacy and Black inferiority, low expectations will be banished, insults will be dismissed and our idiosyncrasies, whether a hair style or a dance, will be chalked up as nothing more than a unique and individual expression of contentment.

Serena Williams and Gabby Douglas should not have to apologize for anything. They have proven on the field of equal and fair competition that they are respectively among the world’s best tennis players and gymnasts. Breaking the illusion of white supremacy in their individual sport, like others before them, they have shown to the world that Black people will continue to rise when afforded the opportunity. By hard work, continuous training and self-confidence developed through dedication, beyond the symbol of defiance, they have actually defied those who believed not in their success, but in their failure.

As the Olympics gives each nation the opportunity to rise and shine, these games revealed that members of the Black family can and will continue to rise to the top when given the chance to try. Whether dismissed in advance or criticized after the fact, Black excellence has indeed proven that the fallacy of Black inferiority is as false today as it was centuries ago. The only question is when will the rest of us step up to the plate regardless of the naysayers and the envier when he envies?