what do you call a black man with a phd?

The following is an interview of Henry Louis Gates Jr. conducted by his daughter Elizabeth Gates taken from The Daily Beast under the title My Daddy, the Jailbird.

Earlier this week, my father was wrongly accused of breaking into his own home. We had just returned from China, and he had flown from New York to Boston to prepare for a few days rest on Martha’s Vineyard. As my father was settling in, a police officer named Sgt. James Crowley showed up at his home.

Sgt. Crowley said he was responding to a call from a woman who described two black men breaking into her neighbors’ home with backpacks on. He demanded to see proof of residency and my father showed him both his Harvard ID and his state ID without hesitation. Shortly afterward, a miscommunication ensued, and my father was handcuffed and taken to jail. Our family is both saddened and outraged at this, and as I watched his mug shot scroll across various news stations last night, I couldn’t help but wonder what he was experiencing.

Daddy, how did it feel to read in the police report that although you had been cooperative with Sgt. Crowley, while he was standing uninvited in your home, your behavior had been reduced to “loud and tumultuous” after asking to see to his badge? Were you surprised at the inaccuracy of the police report?

Well, the police report was an act of pure fiction. One designed to protect him, Sgt. Crowley, from unethical behavior. I was astonished at the audacity of the lies in the police report, and almost the whole thing from start to finish was just pure fabrication. So yes, I felt violated all over again.

When Touré quoted Malcolm X in his piece for The Daily Beast and wrote, “What do you call a black man with a PhD? A nigger,” did you agree with that statement? I mean, will education still be our eventual leveling point?

No, I think the actions of Sgt. Crowley aren’t the actions of everyone on the Cambridge police force or all white people in Cambridge or Boston or in the United States. I mean, there are bad white people and bad black people. There are good police officers and bad police offers. We depend on the police—I’m glad that this lady called 911. I hope right now if someone is breaking into my house she’s calling 911 and the police will come! I just don’t want to be arrested for being black at home! I think this was a bit of an extreme reaction.

So you do think this was reduced to race? You do think this was purely racially motivated—that when he came into your home uninvited and didn’t read you your Miranda rights and he didn’t follow procedure?

No, when I was arrested I was not read my Miranda rights. I clearly was arrested as a vindictive act, an act of spite. I think Sgt. Crowley was angry that I didn’t follow his initial orders—his demand—his order—to step outside my house because I was protected as long as I was in the house because he didn’t have a warrant. I think what he really wanted to do was throw me down and put handcuffs on me because he was terrified that I could be dangerous to him and that I was causing violence in my own home—though obviously he didn’t know it was my home.

If I had been white this incident never would have happened. He would have asked at the door, “Excuse me, are you okay? Because there are two black men around here try’na rob you [laughter] and I think he also violated the rules by not giving his name and badge number, and I think he would have given that to one of my white colleagues or one of my white neighbors. So race definitely played a role. Whether he’s an individual racist? I don’t know—I don’t know him. But I think he stereotyped me.

And that’s what racial profiling is all about. I was cast by him in a narrative and he didn’t know how to get out of it, and then when I demanded—which I did—his name and badge number, I think he just got really angry. And he knew that he had to give me that, and his police report lies and says he gave it to me. If he had done that I would have simply taken it down and wrote a report! I was definitely going to file a report, now—just not as big as the one I’m about to file!

So since it’s clear this happens every day to minorities everywhere who don’t have representation, who like yourself previously believed in the justice system, what can we do as a community to make sure that our world starts to place value on all people of color—not only the exception, as you have been referred to so often during this ordeal?

I think its incumbent upon me to not let it drop—not to sweep it under the carpet—but to use this as a teaching event for the Cambridge police and police in general and for black people—don’t step out of your house. Don’t step onto that porch! You’re vulnerable. And second? To teach the police about the history of racism, what racism is. Sgt. Crowley found it outrageous that I was demanding his name? I mean, excuse me? Whose house was he in? Hello?

Yeah.

My house. I mean, he was there investigating? He should have gotten out of there and said, “I’m sorry, sir, good luck. Loved your PBS series—check with you later!” [laughter from both of us] If he would have given me his card I would have sent him a DVD! [more laughter]

But you’ve always taught my sister Maggie and me to stay on the right side of the law. Did this challenge your perception of what side that really is? Or are we always going to have to humble ourselves to this humiliating degree?

No. I believe in the law. I think we have a great system of justice. But I do think that system of justice has been corrupted by racism and classism. I think it’s difficult for “poor people”—poor white people, brown people—to be treated fairly before the law in the same way that upper-class people are. I mean listen, Liza. I was lucky. I could have been in there all night with as few as three other prisoners. What if I had been anonymous and in some other place? It’s scary, man. That’s why we have to fight through organizations such as the NAACP defense fund, on whose board I sit—we have to fight for equal rights for all people. It’s beyond race, it’s class and race! And that’s crucial.

There’s been so much talk about Black America moving into a “Post-Black Era.” What do you think it will take to actually achieve that? I mean, is it possible?

The only people who live in a post-black world are four people who live in a little white house on Pennsylvania Avenue. [laughter] The idea that America is post-racial or post-black because a man I admire, Barack Obama, is president of the United States, is a joke. And I hope no one will even wonder about this crazy fiction again. I am proud of the American people for electing the best candidate who happened to be a black man and that’s a great historical precedent in the United States, but America is just as classist and just as racist as it was the day before the election—and we all, to quote my friend Cornel West, “are recovering racists,” and we all have to fight those tendencies. In America there is institutional racism that we all inherit and participate in, like breathing the air in this room—and we have to become sensitive to it.

If this had happened to you before Maggie and I were born, would your ideals and what you’ve taught us have changed?

No! The ideals stay the same. America has already been founded on great ideals. Listen, Liza. America is the greatest nation ever founded. The ideals are the greatest ever espoused in human history, and we just need the country to live up to them. But what I worry about are the 1 million black men in the prison system…

Yes.

…How they got there. Will they ever get out. The whole prison system is designed to dehumanize you. From the time you get in they take your belt off—they strip you of your identity. They put you in with other criminals in a claustrophobic cell—I mean, you don’t have a shot. It’s like the door shuts and boom: you’re dead. They’ve given you a new identity; they’ve stripped your identity as a person and given you a new identity as a prisoner and that is horrifying. I didn’t realize it until I experienced it. I was astonished, you know? Your cell phone doesn’t work and they set it up that way. It’s cold, man.

I realize.

If I didn’t have the money? I mean, where would I get the money? They said, “We know you have the 40 dollars because we went through your wallet.”

No.

Oh yeah

I’m sorry, Daddy.

Me too.

Elizabeth Gates is a graduate of The New School University, where she cultivated her love for fashion and writing. A former intern at Vogue Magazine, her interest in image, art and fashion has driven her desire to contribute to the vast narrative of modern culture in America and abroad.

obama on what the police would do if he were discovered "breaking" into his current residence like henry lous gates: "here i'd get shot"

And lest you think this was an isolated event, here is an old Grenada link about another Black professor who was arrested for going to his office.

salim muwakkil and pat hill

marc sims interviewing salim muwakkil

(a snapshot of an interesting conversation... from before the Democratic primary)

8 weeks to optimal health

I just finished reading Dr. Andrew Weil's 8 Weeks to Optimal Health and am intending to generally follow it. Basically, Dr. Weil is advocating a gradual series of changes with the aim of promoting a healthier lifestyle. It's not really about calorie counting as much as strengthening the body's healing response, reducing stress, preventing cancer and heart disease.

I also plan to supplement with ideas from The Book of Sufi Healing by Shaykh Hakim Moinuddin Chisti which I recently checked out from the local library. I'll also dust off my copy of Natural Healing With the Medicine of the Prophet by Imam Muhammad Al-Akili. We'll see how it all goes.

Dr. Weil's Website

Planet Grenada
islam and natural healing
islam and natural healing (part two)

maya angelou: we had him

(written by Maya Angelou on the occasion of Michael Jackson's death)

We had him

Beloveds, now we know that we know nothing,
now that our bright and shining star can slip away from our fingertips
like a puff of summer wind.

Without notice, our dear love can escape our doting embrace.
Sing our songs among the stars and walk our dances across the face of the moon.
In the instant that Michael is gone, we know nothing. No clocks can tell time.
No oceans can rush our tides with the abrupt absence of our treasure.

Though we are many, each of us is achingly alone, piercingly alone.
Only when we confess our confusion can we remember
that he was a gift to us and we did have him.

He came to us from the creator, trailing creativity in abundance.
Despite the anguish, his life was sheathed in mother love, family love,
and survived and did more than that.
He thrived with passion and compassion, humor and style.
We had him whether we know who he was or did not know,
he was ours and we were his.
We had him, beautiful, delighting our eyes.

His hat, aslant over his brow, and took a pose on his toes for all of us.
And we laughed and stomped our feet for him.
We were enchanted with his passion because he held nothing.
He gave us all he had been given.

Today in Tokyo, beneath the Eiffel Tower, in Ghana's Black Star Square.
In Johannesburg and Pittsburgh, in Birmingham, Alabama, and Birmingham, England

We are missing Michael.
But we do know we had him, and we are the world.

the more things change..

Huffington Post: Philadelphia Private Swim Club Forces Out Black Children

NBC reports that more than 60 African-American campers from Northeast Philadelphia were turned away from a private swim club because -- according to John Duesler, President of The Valley Swim Club -- "there was concern that a lot of kids would change the complexion ... and the atmosphere of the club."

It may surprise some Americans to learn that not only do certain private clubs still refuse to admit African-Americans, women, and gay people, but that this kind of enrollment discrimination is considered perfectly legal.

This recent case of discrimination at the Philadelphia club is merely a continuation of discriminatory admission standards. Such official bans on non-Anglo Saxon men may seem superfluous considering outrageous membership fees are usually enough deterrence to keep non-white people off the golf courses and out of the pools, but when The Creative Steps Day Camp managed to pay the $1900 for their young campers to enter The Valley Swim Club, the staff resorted to drastic measures.

"When the minority children got in the pool all of the Caucasian children immediately exited the pool," Horace Gibson, parent of a day camp child, wrote in an email. "The pool attendants came and told the black children that they did not allow minorities in the club and needed the children to leave immediately."

the headscarf martyr

The Guardian
Kate Connolly in Berlin and Jack Shenker in Cairo

It was while Marwa el-Sherbini was in the dock recalling how the accused had insulted her for wearing the hijab after she asked him to let her son sit on a swing last summer, that the very same man strode across the Dresden courtroom and plunged a knife into her 18 times.

Her three-year-old son Mustafa was forced to watch as his mother slumped to the courtroom floor.

Even her husband Elvi Ali Okaz could do nothing as the 28-year-old Russian stock controller who was being sued for insult and abuse took the life of his pregnant wife. As Okaz ran to save her, he too was brought down, shot by a police officer who mistook him for the attacker. He is now in intensive care in a Dresden hospital.

[complete story]

michael jackson - they don't care about us

MJ at his most controversial (at least in terms of his music). Before the song "They Don't Care About Us" was even released, Michael Jackson was accused of antisemitism due to his use of the lyric: "Jew me, sue me, everybody do me/ Kick me, kike me, don't you black or white me". Jackson argued (rather reasonably) that the intention of the song as a whole is opposed to prejudice and oppression and the disputed lyrics should be viewed in that context.

Michael Jackson - They Don't Care About Us (Long Version) sélectionné dans Musique et Rock / Pop

In an interview with The Guardian, Spike Lee puts his finger on a certain inconsistency in how the video was treated:

And you wonder if [Spike Lee] regrets any of them [various controversies he's been involved in]. His verbal disembowelling of Quentin Tarantino, for example, after taking offence at the latter's use of the word "nigger" in his 1997 caper Jackie Brown? He's already answering by the time I've got to "Quent-".

"Oh, I don't regret that at all. And to put the record straight, because a lot of people never got the whole story... I never said that Quentin Tarantino should not be allowed to use the word nigger. My contention was that his use of it was excessive. You know, Harvey Weinstein [co-founder of Miramax, Jackie Brown's financiers] called me up and said he wished I'd leave this thing alone. And I said, 'Harvey - would you ever release a film that on so many occasions used the word kike? He just cleared his throat and said, 'No.' So, it's like, 'Oh - you can't say kike but nigger is OK?' "

He lets the question hang. But he's not done yet.

"And then of course they say, 'But Tarantino's an artist, he's just expressing himself.' Well, if we're talking about artists, let's talk about..."

Everything slows with the realisation of what's coming next.

"Michael Jackson. Because, forgetting all that other shit for a minute, in the song They Don't Care About Us, Michael Jackson said 'Sue me, Jew me, Kick me, Kike me.' What happened? He was ripped apart by Spielberg and David Geffen, and the record was pulled from the stores. So, Quentin Tarantino says nigger and he's an artist, but Michael Jackson says kike and it can't be exposed to the public?"

So what's he saying? Are they both acceptable, or neither? "All I'm saying is why is it OK for Quentin Tarantino to say nigger and not for Michael Jackson to say kike?" His point, at least what I think is his point, is well taken: I really am starting to wish he'd stop saying kike. "So that's the question," he says. "Why is one OK and one not?"

I think part of an answer has to do with the fact that various communities have different notions and sensitivities when it comes to deciding what is really offensive. For example, I don't know a Jewish analogue to a spoken word piece like "Niggers are Scared of Revolution" let alone the prevalence of the n-word in contemporary hip-hop. (And as the line goes, "You can't complain if you are dancing to it.") A second (and more important) factor has to do with the relative political power of various communities and their ability to impose their sensitivities on the public. (For example, I don't think anyone has ever gotten in trouble for using "gyp" as a verb but then again Gypsies/Roma have almost zero visibility or political power in the United States.

r.i.p. michael jackson - inna lillahi wa inna ilayhi raji'un - do you remember the time?

see also:
Michael Jackson Converts to Islam

blue-eyed devil

I just recently finished Michael Muhammad Knight's book Blue-eyed Devil: A Road Odyssey Through Islamic America put out by Soft Skull Press. The book is definitely worth reading but I think I would have felt better about it if I had checked it out of the library instead of buying it at Border's. The work is essentially a travelogue documenting Knight's journey's across the United States on what amounts to an Islam-in-America sightseeing tour. To be honest, I was massively impressed by the breadth of the book but he left me wishing for more depth.

He visits the annual ISNA (Islamic Society of North America) convention (twice) where he claims to have stink-palmed Cat Stevens (Yusef Islam) and Siraj Wahaj. He goes to the tombs of Elijah Muhammad, W.D. Fard and Alexander Muhammad Webb (probably the first white American convert to Islam). He meets with Azreal (one of the first white Five Percenters who followed "Father Allah" Clarence 13x). He builds with other Five Percenters in Harlem/Mecca. He goes to the compound of the followers of Malachi Z. York (or whatever he is calling himself now). He attends PMU's female-led prayer. Has dinners with Farid Esack and Irshad Manji. He has tea at Peter Lamborn Wilson / Hakim Bey's house. He visits Malcolm Shabazz (Malcolm X /El Hajj Malik Shabazz's grandson) in prison. And throughout he stops at both Sunni and Shia masjids as well as meeting with various followers of Elijah Muhammad.

For me, the most valuable aspect of the book was its discussion of who Fard was and what happened to him after he went into "occultation". Some other important points are his account of Malcolm Shabazz's (sad) life and Knight's behind-the-scenes insights on the "Progressive Muslim" movement. The rest of the book is well-written and interesting in its own way but often feels like being forced to watch a slide show from someone else's summer vacation.

an intimate look at hip-hop's jihad

‘New Muslim Cool,’ a new PBS documentary, shows how young Muslim Americans in the post-9/11 era are deepening ties between hip-hop and Islam

by Suad Abdul Khabeer

Real hip-hop heads know that Islam and hip-hop have been longtime friends, feeding off each other’s energy. Muslim ideals of self-respect and social change have inspired some of the greatest emcees, and hip-hop is giving voice to the dreams and daily struggles of a generation of Muslims. This cross-pollination between Islam and hip-hop is vividly illustrated in a new documentary, New Muslim Cool, which premieres tonight on PBS.

Directed by veteran filmmaker Jennifer Maytorena Taylor, New Muslim Cool chronicles three years in the life of Hamza "Jason" Perez, a Puerto Rican Muslim, family man, emcee, interfaith prison chaplain and social activist.

So why is Hamza’s story called the New Muslim Cool? Because he is part of a generation of young Muslims who are coming of age in a post-9/11 America. They are tackling questions of race, faith, freedom and even, as Hamza does, questionable intrusions by the FBI. They unapologetically choose God and country; they are doing American Islam with style.

And then, there’s the music. Citing influences such as Malcolm X and Pedro Albizu Campos, Hamza and his brother, Suliman, bring together the best of who they are. They use hip-hop in the great music traditions of the African Diaspora. The music seeks to speak to the harsh but sweet realities of everyday life; to encourage an elevation of the spirit, and to inspire a commitment to social change.

Set in Pittsburgh, Pa., the film opens with Hamza’s words (played over a hip-hop track by his group, M-Team): “I would always have two consistent dreams my whole life; one, that I was gonna experience death at the age of 21, the other that I was gonna be in jail, and then, both of them came true.”

He describes his conversion to Islam at the age of 21 as a “death of all my past, the negative.” Hamza finds Islam on the same street corners where he hustled as a drug dealer, and as a Muslim, he returns to the streets to offer a way out to the “30 below”: young, black and Latino men under age 30 who see drugs as their only path to the American Dream.

Inspired by his spiritual awakening, Hamza seeks to “move the crowd” as he himself was moved. And in many ways, his story is the quintessential hip-hop track, a journey from the rags of ignorance and desperation to the riches of knowledge and empowerment.

Eventually, Hamza does make it to jail, but it is not as an inmate as he had anticipated. Instead, he winds up as a chaplain providing spiritual guidance to prisoners of all faiths.Yet, Hamza’s story also extends beyond his religious community. His struggles echo the realities of many young Latino and black men. His mother, Gladys Perez, is a single parent who worked two jobs to keep her children in Catholic school and off the streets in a local community that lacked the economic, educational and political resources to support her.

In the face of these familiar circumstances, Hamza, then only known as Jason, chooses a likely path, drug dealing, which he later successfully rejects. Yet, Hamza’s gritty life story also has its softer side. Pushing back against two popular stereotypes—sexist Muslim men and absent “baby daddies”—Hamza is lovingly building a blended family, made up of his two children from a previous marriage and his African-American wife, Rafiah, and her daughter. In the film, he is seen cracking jokes as he rubs his abuela's feet. It is a story resonating beyond Muslim and hip-hop audiences. At numerous screenings, whether national or international, it is clear that viewers are moved deeply by Hamza’s growth as a Muslim and as a man. Because at its core, the New Muslim Cool is about the struggle to respond to adversity with your better self. It’s about finding beauty in the least expected places. Set over the treble and funk, it tells a story we can all relate to, about the complexities of what it means to be imperfectly human. New Muslim Cool premieres on PBS tonight. Check local listings.

Suad Abdul Khabeer is a doctoral candidate in the Department of Anthropology at Princeton University.

see also:
new muslim cool
new muslim cool (trailer #2)
boricua rappers drop anti-imperialist album
more M-team

christian murderer / muslim terrorist

Mujahideen Ryder: Two men murder for religious reasons – The Christian is charged with murder while the Muslim is charged with terrorism

heru in jamaica

Here is a roughly two hour discussion/interview/talk with Heru (whom we've talked about before) for a Jamaican TV show. Topics include: anti-black violence in Jamaican music, homosexuality in dancehall, the roots of Rastafari and Halie Selassie, the significance of Obama's election, and in general he gives a pretty good articulation of a (not "the") Pan-African outlook on politics, economics, and current events. He has a lot of positive things to say which are worth thinking about. At the same time, it was weird for me to hear his affected "Jamaican" accent. I imagine that he's either making a conscious choice to speak that way because of his involvement in dub and reggae or he's picking it up honestly because of how much time he is spending in the West Indies or with working with Caribbean people. He touches a little on his own religious beliefs but I would be really interested in hearing an indepth discussion of Ausar Auset (if that's the path he is on)

mos def: no hay nada mas

From his new album "The Ecstatic", here is Mos Def rapping in Spanish (I think he sounds like Tego Calderon):

bart simpson's ex commits suicide?

Glosslip.com: Scientologist and Nancy Cartwright Ex, Steve Brackett Jumps To His Death — Cover Up and Conspiracy To Follow

According to Glosslip.com, Steve Brackett, the ex-boyfriend/fiancee of Nancy Cartwright, killed himself last month by jumping from a bridge. Of course, any death is a tragedy, especially a suicide. But according to Glosslip the Church of Scientology was initially promoting the cover story that Brackett died in a head-on collision.

Some have argued that the cover story was a way to show compassion to Brackett's family while others have suggested cover story was put out because Brackett was at a relatively high level in the Church and his suicide would belie Scientology's promise of spiritual advancement.

More specifically, Scientology claims that the main cause of human misery is something called the "reactive mind" and by following the practices of Scientology (and in most cases by paying for expensive materials and services) one can eliminate the reactive mind and reach the state of "clear". After reaching "clear" one can continue on to the OT (operating thetan) levels where one is supposed to be able to "control or operate thought, life, matter, energy, space and time" whether he has a body or not. These higher Operating Thetan levels are numbered OTI, OTII, OTIII, etc. up to OTVIII (currently).

For comparison, according to Scientology Jesus (as) was a "shade above" clear but not quite an operating thetan while Tom Cruise and John Travolta are at OTVII.

But going back to Brackett, he was also at one of the operating thetan levels where he should have moved beyond the reactive mind and the ultimate cause of unhappiness. (Which raises the obvious question of how someone who had progressed past clear could be driven to the point of suicide).

mevlevis in miami

I finally went to my first local Mevlevi gathering. So far I think that it will be good for me on multiple levels. One of the many interesting things about the group is that most of the participants are Latino and almost everyone is Spanish-speaking. I grew up going to a Spanish/English bilingual church and it was interesting to "be religious/spiritual" in Spanish again. It was sort of a spiritual homecoming of sorts.

obama speech in cairo

Huffington Post: Obama Speech In Cairo (VIDEO, Full Text)

i love hip-hop in morocco

I Love Hip-Hop in Morocco is a documentary film project about the hop-hop scene in Morocco and the attempt to organize the first Moroccan hip-hop music festival. Very Grenada-esque. It never ceases to surprise me how much hop-hop has been able to spread to other societies, adapt and innovate.



see also: planet grenada and islam and hip-hop

the murder of george tiller

You may have heard of how this weekend Dr. George Tiller became the most recent victim of Christian (specifically anti-abortion) terrorism in the US. It will be interesting to see how this form of terrorism will be treated by the general public and the current administration. I wonder if, had this occurred under George W. Bush's rule, the government would have declared members of militant right-wing groups in the US as "enemy combatants" and sent them to Guantanamo?

In the wake of Tiller's murder, most anti-abortion groups and many individuals have strongly condemned the murder of Tiller and have acknowledged some of the excesses of the pro-life movement, but at least a few (e.g. Fox personality Bill O'Reilly and Operation Rescue founder George Terry have given comments which ranged from the ambiguous to unapologetic.

What I found really disturbing was a bit of analysis from an LA Times piece, "Abortion doctor George Tiller is killed" as follows:

UC Davis sociology professor Carole Joffe said that the worst period of violence against abortion providers was during Clinton's tenure, and that attacks dwindled under President George W. Bush, when the movement had an ally in the White House. But now, with a president who supports abortion rights and a Democratic Congress, she said, some abortion foes may be feeling hopeless.

"When social movements feel they're not getting anywhere, they get desperate," she said, adding that the vast majority of antiabortion activists reject violence. "This is deeply tragic but unsurprising."

So does this mean that for the rest of Obama's tenure we can expect more and more of the fascist/ militant/ racist /far-right wing crazies to come out the woodwork?

Planet Grenada eric robert rudolph
LA Times: A history of violence on the antiabortion fringe
Huffington: Bill O'Reilly Crusaded Against George Tiller For Years