The Phenomenal Impact of Race on Poor and Working-Class Whites: Yet Another Case of Them Cutting Off Their Nose to Spite Their Face

There is little room to debate that of all the sins British citizens settling the Jamestown colony committed, the most reverberating was the construction of Race.

Make no mistake about it, Race has proven to be politically expedient and economic fortuitous for white elites residing on the North American continent for the past 400 years. The concept of Race occurred while poor British citizens were seeking a refuge from a harsh caste system that guaranteed them a life of servile labor and economic exploitation. This moment in time laid the foundation for Du Bois’ ‘color line.’ If we can find any flaw in Du Bois’ prodigious career, it is that he should have extended his prediction into the new millennium.

One of the fundamental errors under-girding American racial discord is the reality that whenever discussions regarding the impact that Race has had on its citizenry are discussed, such conversations invariably focus on persons of color and exclude poor and working-class whites who have also been significantly impacted by the social construct. It is not a stretch to argue that issues flowing from Race have had as much of an impact on the economic exploitation of whites by an unsympathetic white elite populace as their darker brethren. Any serious examination of the tangible interests of elite and non-elite whites reveals that the alluded to interests are barely skin-deep. A cursory examination of the decisions that poor and working-class whites have made regarding their own interests reveals that they routinely make foolish decisions, largely based on a flawed understanding of Race in America, that makes them accessories to their own depraved economic status.

When this issue is examined closely, it is obvious that non-elite whites have been duped into believing that a powerless class of politically disorganized economic African-American vagabonds have more to do with their economic misery than a class of elites who have historically proven that it is an increase in their financial wherewithal not loyalty to poor and working-class whites that occupy every position on their list of priorities.

This illogical decision of non-elite whites to align themselves with elites that exploit them at every turn has precedence.

According to W.E.B. Du Bois, non-elite whites preoccupation with holding blacks down in every way imaginable pre-dates the creation of America’s favorite pastime, baseball, by over two-hundred years. W.E.B. Du Bois addresses this matter in his essay “Black Reconstruction in America, 1860 – 1880.

Slavery bred in the poor white a dislike of Negro toil of all sorts. He never regarded himself as a laborer, or as part of any labor movement. If he had any ambition at all it was to become a planter and to own ‘niggers.’ To these Negroes he transferred all the dislike and hatred which he had for the whole slave system. The result was that the system was held stable and intact by the poor white.

Put simply, the socially constructed bias and unreasonable anger that poor whites felt in their own lives were heaped on a hapless enslaved population. Ironically, any relief from the stated white misery was found not in poor whites doomed attempts to curry favor with a non-responsive elite class, rather it was found in the creation of alliances with those sons and daughters of Africa that they harmed at every turn. If they were able to view this matter without the inherent racial bias that they had been taught was a core value of white culture, they would have recognized the ridiculousness of their decision-making that guaranteed their continuing poverty.

Although I understand how painful it must be for poor and working-class whites to realize that they have been and are to this very moment being duped by an exploitive white elite class with no concern for their well-being, particularly if it conflicts with the continuation of their vast economic privilege, it is time for non-elite whites to arrive at a few sobering realities. It is time that non-elite whites drop their preoccupation with Race and realize that for the past four-centuries their refusal to align with poor and working-class non-whites amounts to nothing other than a case of “cutting off their nose to spite their face.”

Considering the blinding effect that racial matters have on whites, I am turning to the words of one of their own, former President Lyndon Baines Johnson, who laid bare the psychological game that white elites have historically run on poor and working-class whites. According to LBJ,

If you can convince the lowest white man he’s better than the best colored man, he won’t notice you’re picking his pocket. Hell, give him somebody to look down on, and he’ll empty his pockets for you.

It is far too late in the game for poor and working-class whites to remain in their historical posture of playing the fool for white elites who have neither compassion nor concern for their well-being. It is time that all Americans begin to vote with their own interests in mind. I not only pray that this becomes the standard modus operandi for poor and working-class whites, but also that they can make informed decision without having their logic hijacked by an exploitive elite populace who have been able to somehow convince them that what is good for white elites is also good for even the poorest and most uneducated white man, woman, and child. I tell you, no greater lie has ever been told.

Dr. James Thomas Jones III

© Manhood, Race, and Culture 2018.

Why a Steeply Declining Black Readership is so Problematic for African-American Writers

I guess that we should not be shocked when a bit of sadness or depression results from the realization that there are very few independent black writers addressing pertinent issues affecting Black America. If one is not careful about their thought processes, they will find themselves believing that the Black Community is a place that is hostile to intellectualism. Instead of substance, it appears that our people are desirous of superficial black romance novels set in urban settings or pimp chronicles that do little to illuminate the mind and everything to reinforce deplorable stereotypes and caricatures of a black populace that is already woefully maligned in public spaces.

I am absolutely certain that my concern with this issue flows from my disappointment with African-American collegians whose exposure to and willingness to engage great black texts is often non-existent. As an African-American studies professor, my initial interaction with my students occurs with me asking them to introduce themselves, to aid this often painful process I ask them a simple ice-breaker question of “What is your favorite book or who is your favorite author.” The answers that I receive regarding this simple query are in a word frightening.

  • “I have never even read an actual book.”
  • “My favorite author is J.K. Rowling. I love Harry Potter.”
  • “My favorite author is James Patterson.”
  • “George Orwell, 1984.”
  • The Diary of Anne Frank.”

By the time that the last answer is given, my feelings are vacillating between anger, disappointment, and frustration that the tradition of great black writers and books could very well reach an inglorious end with this most recent generation. This moment always causes my mind to retrieve what I now consider to be the sage advice of former student Nicholas Malone of The Academic Grind Center who poignantly asserted, “But Jones, you have to remember that no one is reading anymore. They are watching Youtube Videos to get their knowledge.” Although I hate to admit it, I now realize that Malone’s observation is correct.

Therein lays the answers to one of my most common questions of “what are they reading?” The sad answer is that they are not reading anything, particularly anything that will illuminate their mind in regards to what it means to be the descendant of stolen and enslaved Africans in a land that abhors their continued presence.

Let’s be honest about this matter, at this present moment black writers, regardless of the quality of their scholarship or creativity, are largely irrelevant to the masses of African-Americans. Although many may consider this assertion to be biased as I am a writer, however, the blame for the marginalization of serious black writers at this present moment must be placed on the intellectually narrow shoulders of African-Americans who have found satisfactory titillation living shallow lives filled with gossip, foolishness, drinking/drugs, and entertainment outlets that guarantee the extension of black misery and suffering for them and their offspring.

When it comes to intellectual endeavors, the only thing worse than being lost is not realizing that you are lost, and have no desire to alter this depraved state. It is in this netherworld that I find the vast majority of young Black America.

Make no mistake about it, any marginalized population whose only means of educating themselves flow from their oppressors fountain of knowledge will never realize their subordinate status, but also will eventually begin to exhibit signs that remind one of Stockholm syndrome; meaning, that blacks will seek to not only assimilate with their oppressor but also work to further substantiate and strengthen the very system that has historically oppressed them. It is this situation that has led the masses of black folk to tune-out poignant African-American writers of today and yesterday.

What is quite possibly the most frustrating aspect of this sordid situation is that within these same hollow vessels of intellectual nothingness that my students arrive as I recognize raw intelligence and mental acumen. The realization that they have the ability to engage great black writers leads me to the conclusion that their minds, the most precious resource Black America has, have not been directed in such a direction. Although I am far from a conspiracy theorist, the truth of the matter is that there has to be something afoot when school boards and the administrators who execute their directives decide that The Diary of Anne Frank is mandatory while works such as Native Son, Assata, The Third Life of Grange Copeland, Some Soul to Keep, The Invisible Man, and The Autobiography of Malcolm X are unworthy of being taught in American classrooms. An educational process that mutes the voices of Alice Walker, Alex Haley, Octavia Butler, Richard Wright, Toni Morrison, and James Baldwin will ultimately mute the genius of succeeding generations as it will starve from intellectual freedom and stimulation. Make no mistake about it, an irrelevant school curriculum has led to many African-American students non-desire to engage black literature and intellectual ideas in a significant manner.

Ironically, if Manhood, Race, and Culture were not an independent space where I am beholden to no one, I would be unable to address this matter with the truthfulness that I have. I prefer my independence, regardless of the financial costs; and rest assured, there is a steep economic cost associated with that decision.

I understood long ago that white media outlets would never allow a voice such as mine to emerge without censoring it in some form or fashion. The fact that serious black writers have to maintain some type of relationship with white entities to ensure their material survival should be the epitome of embarrassment to Black America. However, I have found that Black America has neither shame nor embarrassment when it comes time to support black writers who have sacrificed their lives illuminating a path to liberation.

Apparently, they are not seeking to become free.

The absence of black support via the purchase of even a single book, a voluntary donation, or a quick note makes the road that independent black scholar’s traverse not only lonely but also incredibly dark and daunting. So on behalf of all independent black writers let me encourage you to offer some signal that you appreciate what we do because it is hard out here on those of us who have yet to bow our heads and go work for the man.

Dr. James Thomas Jones III

© Manhood, Race, and Culture, 2018

Books published by Dr. James Thomas Jones III

 

Please support Independent Black Scholarship; it’s the only way that we are going to free our minds.

Creating Revolution as They Advance: A Historical Narrative of the Black Panther Party for Self-Defense

‘Foolish’ Floyd: The Life & Times of an African-American Contrarian

O’Bruni: An African-American Odyssey Home?

Why Are So Many Black Folk Acting Like They Disagree with Trump’s Comments Regarding Africa? He’s Only Saying What Many of Them Say Behind Closed Doors

In many ways, the damage that Donald Trump and his roving band of liars have done to the office of the U.S. Presidency is not worth even a slight discussion. If Trump is nothing else, he is certainly a pillar of consistency. Without fail, Trump has proven that he

  • Lacks social graces.
  • Has no sense of decorum.
  • Is historically illiterate.
  • Is untrustworthy in every area of life.

As if he needed to add to his well-stocked arsenal of intellectual feebleness, Trump has shocked the world by adding yet another polarizing, yet highly revealing, statement where he has termed Haiti and several African nations as “shit holes” that the world would be better without. Undoubtedly, Trump’s reckless commentary has achieved what most thought was impossible, that being, taking the Office of the U.S. President to a new low.

The national furor surrounding Trump’s deplorable commentary has shielded the African-American community from a much-needed discussion regarding African-Americans and their view of Africa; a location that many blacks inexplicably continue to deny is their ancestral homeland. Although it may be politically incorrect to assert the following, I have always been determined to speak the truth at every turn. Prior discussions with blacks have left me with no doubt that the spirit of Trump’s biting comments aimed at both continental Africans and others strewn throughout the diaspora is unfortunately supported by a wide-swath of Black America.

Although many feign ignorance at the assertion that a sizable portion of our community do their absolute best to distance themselves from any connection to Africa, the truth of the matter is that such a position is far from a well-kept secret among black folk. In fact, it is relatively easy to find African-Americans who loathe their ancestral homeland. One only needs to bring up the topic at any place where African-Americans congregate and within moments a relatively harsh denunciation of Africa appears from the descendants of Africa. I have personally heard black folk state the following regarding Africa.

  • “Man, I ain’t leave nothing in Africa.”
  • “Stop calling me an African-American, I ain’t never been to Africa.”
  • “Man, they still living in huts and shit over there. What I need to go over there to see that for?”
  • “I’m black!!!! I know nothing about Africa or no damn Africans.”
  • “You do know that they don’t like us over there. Look at how those Africans that came over here think that they are better than us.”

Such commentary from a segment of Black America betrays the public outcry regarding Trump’s maligning of Africa and her descendants. It appears that many of those who have somehow managed to psychologically position themselves in an awkward posture that allows them to simultaneously oppose Trump while also retaining their negative and wholly uninformed view of Africa fail to see the obvious contradictions associated with their position.

I am absolutely certain that noted historian and scholar John Henrik Clarke is rolling over in his grave at the hypocrisy of those who have no desire to learn anything about their ancestral homeland and their uproarious denunciation of Trump for articulating their private thoughts and feelings regarding Africa. There is no possible way that Clarke’s spirit can be at rest as his people have yet to accept his most important teaching of “Until Africa is free, you will never be free.” Sadly, if the liberation of Africa from worldwide domination and exploitation is a pre-requisite to African-American freedom, we are going to be in this position indefinitely; because as you well know, most black folk “don’t want nothing to do with Africa.”

Dr. James Thomas Jones III

© Manhood, Race, and Culture, 2018

Reconsidering the Activist Legacy of the Dr. Martin Luther King Jr., on MLK Day

It is quite the conundrum for one individual to simultaneously occupy a position as one of its most notable and noble citizens and one of its most misrepresented in the public arena. The Rev. Dr. Martin Luther King, Jr., is that individual. In the historical recollections and reconstructions of progressive-minded Americans, Dr. King is celebrated as “the dreamer” who encouraged our populace to strive for a moment when racial identity was no more notable than eye color. In these well-worn historical reconstructions, “the content of one’s character” was all that mattered. Unfortunately for King’s legacy, the alluded to reconstructions sit at the core of why most historians agree that Dr. King’s legacy has been skewed, if not intentionally misrepresented during the half-century following his assassination at the Lorraine Motel in Memphis, Tennessee.

Rest assured that I am not particularly disturbed if you happen to be one of those people who take issue with the above contention that the legacy of the Rev. Dr. Martin Luther King, Jr., has been misunderstood and therefore misrepresented in the 50 years since an assassin’s bullet silenced “the dreamer.”

This day that has been set aside to honor Dr. King always leads me to reflect on Dr. King and how much of his message to the world has been overshadowed, if not totally silenced by the monumental words this American icon delivered on August 28, 1963 during ‘the March on Washington for Jobs and Freedom.’ In many ways, it is ironic that it is Dr. King’s gradually increasing radicalism that occurred during the post-March on Washington for Jobs and Freedom period of his public life that has remained hidden from an American populace that remains enchanted by his hopeful words delivered on that late August day in 1963.

Those who have studied Dr. King realize that the most significant aspects of his role as a Civil Rights activist. According to historian Anthony Quinn, “Dr. King is remembered as ‘The Dreamer’ whose greatest goal was the ending of racial discrimination. That is only part of his story, so that makes it at best a partial lie.”

Ironically, most of those who will stand on stages celebrating Dr. King’s legacy is totally aware of the ideological transformation that Dr. King underwent after his vaunted March on Washington for Jobs and Freedom speech. It is not a stretch to state that those fashioning themselves as King supporters have imprisoned his legacy by ignoring the increasing radicalism that occurred during the last five years of his life. When considered in the harshest light possible, such individuals could be considered opponents to Dr. King’s final vision. According to Mike Hinton, “The Dr. King that was speaking out against poverty and the Vietnam-War is a figure that would disturb the vast majority of Americans. It is one of the reasons why we don’t deal with it. We prefer to portray Dr. King as an accommodating, self-sacrificing, and eternally optimistic figure who never tired of the economic equality occurring throughout this nation. And that is simply a lie, a lie of major proportions.

An examination of Dr. King’s post-March on Washington for Jobs and Freedom speeches and writings reveal a radicalized figure that stands in stark contrast to the long-suffering accommodationist tag that has been unfairly affixed to the Civil Rights icon for far too long. The alluded to latter writings and speeches reveal a Dr. King that would frighten many of those who have claimed ownership of his legacy for the own selfish reasons. It is during the post-March on Washington for Jobs and Freedom period that Dr. King offers the following view of America’s misunderstanding regarding the path to racial justice. According to Dr. King,

[W]ith Selma and the Voting Rights Act one phase of development in the civil rights revolution came to an end. A new phase opened, but few observers realized it or were prepared for its implications. For the vast majority of white Americans, the past decade — the first phase — had been a struggle to treat the Negro with a degree of decency, not of equality. White America was ready to demand that the Negro should be spared the lash of brutality and coarse degradation, but it had never been truly committed to helping him out of poverty, exploitation or all forms of discrimination. The outraged white citizen had been sincere when he snatched the whips from the Southern sheriffs and forbade them more cruelties. But when this was to a degree accomplished, the emotions that had momentarily inflamed him melted away,

When Negroes looked for the second phase, the realization of equality, they found that many of their white allies had quietly disappeared. Negroes felt cheated, especially in the North, while many whites felt that the Negroes had gained so much it was virtually impudent and greedy to ask for more so soon.

King feared that since many Americans foolishly considered the Civil Rights and Voting Rights Acts a magical cure-all for the nation’s race problem, its failure would disappoint many.

Dr. King realized that Lyndon Baines Johnson’s 1964 Civil Rights Act and 1965 Voting Rights Act secured equality on the law books of America, a feat that must not be ignored as Blacks had never been equal in the eyes of the law at any earlier period in this nation’s history, however, this theoretical equality had no impact on the average Negroes day-to-day existence, particularly in regards to delivering jobs, money, or housing. If allowed to speak today, I am quite confident that the Dr. King who has been silenced by the heaps of adoration placed on his “I have a dream” motif would take powerful whites and conservative blacks to task by reminding them that although the alluded to legislative acts secured theoretical equality for the Negro, the subsequent stage, the exercise of equality, had yet to occur. According to King,

“(t)he practical cost of change for the nation up to this point has been cheap.  The limited reforms have been obtained at bargain rates.  There are no expenses, and no taxes are required, for Negroes to share lunch counters, libraries, parks, hotels, and other facilities with whites.”

There was no equivocating in King’s mind that whites, including the so-called liberals that Minister Malcolm X routinely took to task, were not prepared to share politico-economic power with Black America. This reality simultaneously served as a crushing blow to the hopes for racial justice for thousands of politically naïve blacks pursuing integration and emboldened an insurgent population of young black activists seeking liberation “by any means necessary.” According to Dr. King,

…had taken the President, the press and the pulpit at their word when they spoke in broad terms of freedom and justice . . . The word was broken, and the free-running expectations of the Negro crashed into the stone walls of white resistance.

Dr. King predicted that the white community’s resistance to racial equality would invariably push an impatient group of young black activists toward an impatient “Black Power” politic. The radicalizing figure that Dr. King was transforming into after the March on Washington for Jobs and Freedom articulated an interesting, yet totally ignored by contemporary depictions of the Civil Rights icon, view of both the language and imagery supporting Black Power politics. Although the extreme shift in movement strategies and goals saddened King, the Civil Rights stalwart was sensible enough to realize from whence the articulated disappointment emanated. From Dr. King’s perspective,

Many of the young people proclaiming Black Power today were but yesterday the devotees of black-white cooperation and nonviolent direct action.… If they are America’s angry children today, this anger is not congenital. It is a response to the feeling that a real solution is hopelessly distant because of the inconsistencies, resistance and faintheartedness of those in power.

The conscious decision of today’s black leadership to ignore the teachings and lamentations of a radicalized King can only be considered an inexcusable betrayal of his most powerful moments as a race leader. It appears that the alluded to leaders are ashamed to publicly state Dr. King’s developing belief that whites did not possess a moral compass capable of guiding them toward any semblance of racial equality. Even a cursory examination of Dr. King’s public life reveals that by 1965, the year that LBJ signed the Voting Rights Act and the Watts Rebellion occurred, King abandoned persuasive speeches aimed at the white man’s morality. One is left with no other conclusion than, Dr. King no longer believed that white Americans would ever abandon their devout commitment to racial bigotry and discriminatory activities.

The above realities led Dr. King to realize that the most sensible path to Black liberation was for African-Americans to forego a continuation of failed efforts “to integrate into a burning house” and pool their politico-economic resources for the uplift of Black America. Although many find it comforting and politically expedient to ignore these facets of Dr. King’s intellectual legacy, such dishonesty seeks to hide Dr. King’s final efforts at saving this nation from a future of unprecedented racial conflict and economic inequality. During the last twenty-four months of his life, Dr. King dedicated much of his time to addressing the cavernous gap between this nation’s rich and poor. Such a focus serves as the catalyst for the following statement.

As long as there is poverty in the world I can never be rich, even if I have a billion dollars. As long as diseases are rampant and millions of people in this world cannot expect to live more than twenty-eight or thirty years, I can never be totally healthy even if I just got a good checkup at Mayo Clinic. I can never be what I ought to be until you are what you ought to be. This is the way our world is made. No individual or nation can stand out boasting of being independent. We are interdependent.

As evidenced by ‘the Poor People’s Campaign’, Dr. King’s final social movement, we must also not forget that Dr. King was in Memphis, Tennessee, the location where he would be assassinated, speaking on behalf of sanitation workers striking for increased wages and better working conditions, ‘the Dreamer’ had awakened and made several important conclusions regarding America. Most notable of these conclusions was the realization that mankind was “…caught in an inescapable network of mutuality, tied in a single garment of destiny. Whatever affects one directly, affects all indirectly.

It is Dr. King’s assertion that we are inextricably connected to one another that should motivate and guide those who seek to honor Dr. King. It is the only path that we have to avoid a harsh judgment that the Civil Rights patriarch warned us about. According to Dr. King, “History will have to record that the greatest tragedy of this period of social transition was not the strident clamor of the bad people, but the appalling silence of the good people.

It is this final call that best represents Dr. King, however, such an expression will continue to be ignored because it places the onus for activism on the backs of everyday Americans. Dr. King’s call means that each of us, particularly those to whom much has been given, are existing under a mandate that orders us to loosen our grip on worldly things to pursue the sweetest things that this world has to offer, yet has never experienced: racial equality, gender equity, universal health care, and the ending of hunger throughout the planet to name just a few.

James Thomas Jones III

© Manhood, Race, and Culture, 2018

She’s in School Now: What Representative Mia Love Should Now Understand About Donald J. Trump and the Republican Party

The crux of the most recent public spate involving Donald J. Trump is found in the unfortunate reality that far too many people believe that they are special. It is this belief that leads them to then believe that they should therefore be afforded special treatment regardless of the quality of those seek to curry favor from.

At this present moment, Representative Mia Love, born of Haitian immigrant parents, is expressing shock and dismay that fellow Republican Donald J. Trump has simultaneously disrespected herself, her heritage, and cultural inheritance by referring to her land of origin as a “shithole.”

I am certain that Mia Love now understands that in the eyes of Donald J. Trump, she is NOT SPECIAL. Considering her seeming naïveté regarding this nation’s culture wars, it may be time for someone to inform the Utah Republican that Trump has much company in regards to hating Americans who are non-white or not wealthy.

When reviewing Love’s strident defense of her parents who hail from that “shithole” called Haiti, it became very clear that the Utah Republican does not understand that the hatred spewed by Trump and those who follow his life principles have nothing to do with those that they hate. So it matters little to them that Love’s parents, Mary and Jean Maxime Bourdeau,

Took on the responsibilities of everything that being a citizen comes with. They never took a thing from our federal government. They worked hard, paid taxes, and rose from nothing to take care of and provide opportunities for their children. They taught their children to do the same. That’s the American Dream. The president must apologize to both the American people and the nations he so wantonly maligned.

People like Love have convinced themselves that only if they were better citizens, more loyal to the nation, diligent about their lives, avoiding any and all appearances of stereotypical depictions of African-Americans that the reliable bigotry train will not make a scheduled stop at their doorstep. Such persons believe that bigotry will by-pass their lives if they avoid ghetto behavior such as:

  • Welfare dependency
  • A house of kids with a slew of ‘baby daddies’
  • An absence of educational achievement
  • Flawed values/priorities
  • Use of socially inappropriate language
  • Avoidance of inappropriate dress in public spaces

White bigots view individuals such as Love with what the great scholar W.E.B. Du Bois termed “amused contempt and pity” if for no other reason than their failure to understand that they have yet to understand that there is nothing they can do to either avoid or escape it.

If I was provided the opportunity to offer Representative Love one piece of advice, it would be the following. Please stop believing that the prejudice, discrimination, bigotry, and institutional racism that droves of African-Americans who fought for your right to become a citizen in this nation with equal protection rights were somehow flawed in either their efforts or character. They most certainly were not. They were courageous, valorous, diligent, and committed to forcing America to be the nation that it claimed to be. Yet, not even people that Jesus would term “salt of the earth people” were immune from the horrific politico-economic tyranny of hostile white elites whose sole priority was the pursuit of money and power ‘by any means necessary.’

Although many Americans are offended by Trump’s words and antics, I think that they are a much-needed cautionary tale for the beautiful white women from Norway that Trump welcomes, if for no other reason than an opportunity “to grab them by the p#$$%”, to those black and brown people escaping “shitholes”, who Trump believes add nothing to this nation, that this is what you are signing up for when you enter America.

One thing is for certain, in the minds of millions of people seeking entry into this nation, America remains a fabled land of unconscionable and unpredictable opportunities. Those hopes and dreams are not without merit. Consider for a moment that it is only in this nation that a person could,

  • Find the opportunity to be choked to death in public like Eric Garner by police officers.
  • Have the opportunity to be fondled by Donald J. Trump on a commercial airline flight like Jessica Leeds.
  • Have the opportunity to have your ass kicked by Donald J. Trump after a poor plastic surgery job like Ivana Trump.
  • Have the opportunity to be shot by a law enforcement officer at the age of 12 like Tamir Rice.
  • Have the opportunity to be disrespected by Donald J. Trump because you are a Haitian.

Yeah, this is the land of opportunity; enter at your own risk. I am quite certain that Representative Love has learned this lesson very well.

Dr. James Thomas Jones III

© Manhood, Race, & Culture, 2018

Committed to investigating, examining, and representing the African-American male, men, and manhood by offering commentary regarding the status of Black Men and Black Manhood as it relates to African-American Manhood, Race, Class, Politics, and Culture from an educated and authentic African-American perspective aimed at improving the plight of African-American men and African-American Manhood in regards to Politics, Culture, Education, and Social Matters.

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