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A Black Muslim History Message by brother Hakeem Muhammad

 

During this Black Muslim history month, you will likely find many Black Muslims recounting the stories of Malcolm X, Uthman Dan Fodio, the intellectual heritage of Timbuktu, Black companions of the Prophet pbuh and other such topics.  For what purpose are we doing this?

“Malcolm X is one of our great Muslims heroes.”

Why even talk about Malcolm X unless we are willing to uphold  his main purpose in life which was to deliver the message of Islam through Dawah in oppressed Black communities  tin order to initiate the Islamic resistance to White Supremacy? Why even talk about Malcolm X if we will not go after the Detroit’s Reds throughout America’s urban ghettos who are in desperate need of what the Qu’ran has to offer?

“Timbuktu was a great Islamic center of learning.”

Why even talk about Timbuktu if we are not looking to transform Black ghettos in America, detrimentally impacted by the school to prison pipeline, into modern Timbuktu’s through extensive Islamic outreach? When Ibn Battuta, an Arab explorer, visited Timbuktu he commented that the most flourishing industry in Timbuktu, came from the sell of books. Are we about an agenda to create the thirst of knowledge among our people, to reproduce to this?

“Mansa Musa was the richest man in history.”

Are we going to talk about Mansa Musa or will we seek to  use our wealth in the cause of Islam to support Islamic iniaitives in the Black community?

 

                                    “What about the great Uthman Dan Fodio?”

Why even talk about the great Uthman Dan Fodio  unless we are willing to adopt the same zeal by which he launched the Fulani revolutions to propagate Islam in Black America? In the same way, Uthman Dan Fodio, went toe to toe with the polytheists of his day, are we as Black Muslims going to go toe to toe with the Black orientalists/anti-Islam afrocentrists who have been duped by the white power structure into opposing Islam?

    “There were great Black Sahabah.”

Do we discuss the African origins of Sahabah in a futile attempt to convince colonized Immigrant Muslims wedded to the white power structure to  like us or are we communicating their importance to the masses of oppressed Black communities? Let us use this Black history month, to push Islam forward in Black America. As Black Muslims, our primary focus should be to give the dawah to Islam in Oppressed Black communities.

The Jummah Prayer of Assata Shakur

 

 

The Prisoners Rights Movement in America was greatly spearheaded by Black Muslims who initiated a variety of litigation in order to have the freedom to practice their faith while incarcerated. In the landmark case of Fullwood v Clemmer, the court sought to examine whether the Muslim faith, as practiced by black prisoners, was a legitimate religion and if so, what First Amendment religious rights, Muslims had. This was the first time court ruled, that Muslims are to be recognized by the federal courts as a religious group and should be allowed to hold religious services in prison.

Since then incarcerated Black Muslims have brought forth a variety of legal cases to advance the human rights of prisoners.  However, there is one case brought forth by a Black revolutionary woman, which has not received much attention or acknowledgment in discourse about Black Muslim contributions to Prisoners Right Litigation

 In the case of New Jersey vs. Chesimard, judge Ruggero J. Aldisert  wrote that “Joanne D. Chesimard, the appellant in this court and the defendant in the state criminal proceedings, is a Sunni or Orthodox Muslim who observes Jumah[ or Jumuah (Friday) as her weekly holy day.”

Does the name Joanne Chesimard seem familiar?

Joanne D Chessimard is the “slave name” for Black revolutionary Assata Shakur.  Assata Shakur desired to attend Jummah prayer but was unable to do so because court proceedings for her trial were scheduled for that time.  Assata Shakur moved to have her trial rescheduled in order for her to be able to attend Jummah Prayer.

Assata  Shakur’s autobiography provides more insights on this lawsuit  In her autobiography, Assata Shakur, “ I had always said if I had any religion, it was Islam.”

Shakur expresses interest in learning about Islam but had difficulties reconciling the belief of an all-powerful creator and a world in which Black people are so miserably oppressed. Nonetheless, she says “Muslim services were held regularly on Rikers Island, and Simba and I began to attend.”  Assata Shakur’s desire to attend the Friday Prayer service would result in the case of  New Jersey vs. Chesimard.

During her initial trial, Assata Shakur’s counsel stated that they were willing to have court hours extend to other days and participate in the trial on Saturday. Ultimately, the state court ruled the trial would proceed on Friday and she would have the option of not participating in her trial on Friday. However, Assata Shakur was not satisfied with this option as she would give up the opportunity to be heard as guaranteed by the sixth and fourteenth amendments. As a result, Shakur appealed this decision in the New Jersey’s Court of Appeals. The New Jersey Court of Appeals ultimately ruled that Assata Shakur had not fully exhausted remedies that were available to her at a state level.

Assata Shakur, as a member of the Black Panther Party and Black Liberation Army, made numerous contributions to the freedom struggle of Black people. Her willingness to bring forth a lawsuit to attend Jummah Prayer shows a profound level of devotion to the cause. The fact that Assata Shakur fought for her right to attend Jummah Prayer during her court proceedings should inspire Muslims today to overcome all trials and obstacles when it comes to the observance of their faith.

If you enjoyed this article, please consider donating to the Black Dawah Network to help facilitate Islamic outreach to Oppressed Black Communities.

The Anti-Black Zionist Bullying of Tamika Mallory.

Women’s March Organizer, Tamika Mallory has been subjected to a media onslaught for her decision to attend Nation of Islam events and her advocacy on behalf of Palestine.

On the Firing Line, host Margaret Hoover asked Ms. Mallory continuously “Do You believe Israel has a right exist?”

Ms. Mallory responded simply responded that she believes all people have a right to exist. In response, several media outlets have released headlines along the theme of Women’s March Leader Wouldn’t Say in Interview Whether Israel Has Right to Exist.

The reality is: Ms. Mallory and other Black activists should be posing the question to Zionists: Does Israel believe Black people have the right to exist?

Did Israel believe Black people have a right to exist when its former prime minister, Shimon Peres offered to sell apartheid, South Africa a long range ballistic weapon called the burglar? 

Did Israel believe Black people have a right to exist when it sold uzi machine guns and a wide assortment of weapons to the white settler colony of  Rhodesia?  

In fact, Professor Benjamin Beit-Hallahmi concluded that “Israel was clearly committed to the survival of the white regime in Rhodesia, and helped it in substantial ways.”

The General Assembly of the United Nations’ went as far as to declare that actions of  “Israel are the main obstacles that have frustrated international efforts for the elimination of apartheid.”

In the Unnatural Alliance: Israel and South Africa, James Adam, a former board member of the National Security Agency and an expert of warfare strategy analyzed  apartheid, South Africa’s military tactics against the black guerrilla fighters. James Adam concluded that apartheid, South Africa’s “armed forces are equipped by Israel and their counterinsurgency tactics have evolved almost entirely as a result of lessons learned by the Israelis in their fight against the Palestine Liberation Organization.”

During the height of the struggle against apartheid in South Africa, Lekgau Mathabane, the head of Soweto’s Committee of Ten, an anti-apartheid civil rights organization, proclaimed: “Israel also supplies arms to South Africa and South Africa uses those arms for killing Black people and even children three years old.”

In light of this history, Zionists have no credibility asking any Black person if they believe Israel as a right to exist. Black people should be asking Zionists if they believe that Black people have a right to exist.

 

The Unmet Challenge of the Honorable Minister Louis Farrakhan

At a local Masjid I attended recently, I told some brothers that they could greatly benefit from listening to the Honorable Minister Louis Farrakhan. They loathed the idea, bemoaning theological differences between the Nation of Islam and Sunni Islam. However, I contend that the Third Resurrection of Islam in Black America, as Dr. Sherman Jackson called for in his book, Islam and the BlackAmerican:  Looking Toward the Third Resurrection, will only occur when the Black Muslim community has a better understanding of Minister Farrakhan.

In a story narrated by Minister Farrakhan, he shared an experience when he was overseas and was told by some Islamic scholars, “you really need to learn the religion of Islam a little better”. In response, Minister Farrakhan stated he would like like to meet the scholars of Islam in Mecca.  In the meeting was several Islamic scholars but of particular note is Muhammad Qutb, the younger brother of Sayyid Qutb, the chief ideologue of the Muslim Brotherhood, one of the most influential Islamic revivalist organization of the 20th century. ( Muhammad Qutb’s writings influenced many Black socialists in the Black Panther Party to embrace Islam)

The next day, Shaykh Zindani, a leading scholar of Islam told Minister Farrakhan that he could not sleep all that night. The chief scholar of the meeting  Muhammad Qutb, was asked by the group to speak in refutation of Minister Farrakhan. However, in a display of humility, Qutb responded, “I did not come to speak. I came to listen and to learn, and I have both listened and learned.” I say it is about time that the Ummah did more listening and learning from the Honorable Minister Louis Farrakhan.”

What about Black Muslims?  Is it time we started listening and learning from Minister Farrakhan?

In “Islam and The BlackAmerican: Looking Toward the Third Resurrection,” Dr. Jackson writes that the departure of the Most Honorable Elijah Muhammad and the mass conversion of African-Americans to Sunni Islam under Imam  W. D. Muhammad coincided with the massive influx of immigrant Muslims who “introduced theological, juridical, and revivalist discourses that effectively banished native Black American instincts and understandings to the periphery. ”

What is noteworthy is that the Honorable Minister Louis Farrakhan whom Dr. Sherman Jackson states during this time was the only Black muslim leader who, “refused to recognize immigrant and overseas authority” articulates during this time a profound critique of the inability of the shaykhs of Sunni Islam to grapple with the theological issues emerging from the Black experience of transatlantic  slavery in a manner that quenches the spiritual thirst of Black people and inspires in them a way to address their socio economic political conditions, a critique of how Islam became a tool of Arab cultural imperialism over black people, and of course the ubiquitous anti-Blackness in the Muslim writ large. In other words, what immigrant Muslims brought to America did very little to address the needs and concerns of Black Muslims and in some regards further oppressed Black Muslims with Arab and South Asian anti Black cultural imperialism.

During Louis Farrakhan’s rebuilding of the Nation of Islam, he frequently cited the inability of eastern Islamic scholars to teach Black folks Islam in a manner that would encourage them to continue to struggle for their liberation.  “They were satisfied only if you said your prayers and read the Qu’ran in Arabic, they didn’t know what to make of you Black people other than that. But Islam is not just to make you an Arabic reader of the Qu’ran, it is to bring you back to what you were.”

Black Muslims learned the rituals of the faith and the Arabic language but very little if anything to change the social, political, and economic conditions of Black people.  Farrakhan asks the following question,”You’re in the Mosque by yourself. You learned Arabic, you can say the prayers perfectly but what are you doing today for yourself? ” Black Muslims walk past the worst conditions our people suffer to get to a masjid, say prayers, and keep going.  We can do better.

Whereas most theories of Islamic revival are predicated upon geo-political changes in the “Middle-East,”, Minister Farrakhan is the only Muslim who has posited a theory of Islamic revival centered upon oppressed inner-city Black communities.  He tells another story when he traveled to the Gulf States and several Muslims told him that despite growing up in the Muslim world, they never really practiced their faith or cared for their faith until they came to America and observed the zeal for which Black Muslims practiced Islam.

From this, Minister Farrakhan gleans that by making our communities the finest Muslim community in the world, the faith of the entire Ummah can potentially be reawakened, “We are going to be made that which will make the Islamic world admire us and become revived by the Islam that comes out of the hearts of those classified as dead.” The outcome of this theory of Islamic revival leads to the Black community’s engagement by the Nation of Islam that is frankly unrivaled by other Muslim communities. They manifest this in conflict resolution efforts, drug rehabilitation programs, schools, businesses, a newspaper and other community services.

As to his critics, Minister Farrakhan states bluntly, “If you have the proper tawheed and the proper aqeedah, you got to have the proper actions that bares witness to your aqeedah.”  It is a daily challenge and struggle to actually use Qu’ran and Sunnah to uplift Black communities instead of embracing reactionary American assimilationist politics that ignore the fact that Blacks are outside of mainstream America.   Black Sunni Masjids unfortunately have been driven to complete irrelevancy in many Black communities due to their lack of engagement. How can we meet the challenge to save our people?

When one looks at the Black Sunni intelligentsia who have positions of influence in the “American Muslim”  community they largely take political positions that are not in the best interest of Black People.

I believe, and Allah knows best, Islam in Black America will never thrive until the unity of Black Muslims includes Minister Farrakhan and together we work to give our people Quran and Sunnah in a manner that quenches their spiritual thirst and inspires them to address their socio economic and political conditions.

The Mind of a Black Radical Comic #1: Crying Over McCain.

 

 

 

Lil Jojo and the White Origins of Chiraq’s Gang Warfare.

Killing is the solution.”These were the blunt words of a Chicago Englewood Gang-Banger. White middle-class news reporters had the audacity to bombard these oppressed youth with a variety of questions that demonstrated the fact that  they were totally ignorant to the concept of racial based inequality and the behavior it breeds; it proved they really were totally clueless about the upbringing and oppression that these youth were facing.
Questions like, “What makes you guys tick?” were brought up by “reputable” news sources, obviously employed by those lacking even a basic grasp of sociology.The young Chicagoan responded, “We’ve got to eat.,,, We want to. We want money. Rob, steal and kill. That’s the only way. We didn’t grow up in Beverly Hills. We don’t get it handed to us.” Indeed, these youth engage in this anti-social behavior for pure survival, to be able to have food and basic necessities of life.
Tupac Shakur once asked us, “How many brothers fell victim to the streets? Rest in peace young niggas, is there a heaven for a G.”
One of the recent tragedies of Chicago’s streets was the death of an aspiring rapping ‘Lil Jojo’—yet another victim of the streets. He can be seen in his music videos armed with automatic weapons and making threats to his rivals. If you let the mainstream media tell it, ‘JoJo’ was just an ignorant hoodlum savage.  However, one must look at the environment that produced Jojo.
Jojo was from Englewood, one of the lowest income communities in America, and like many that grow up in this community, parents often have drug addictions, are unemployed, and are unable to provide food, shelter, clothes and other basic necessities of life.  As rapper Nas once told us, “Tell me what’s the reason. That your kid is hungry you ain’t got no money, what’s the reason?
  
The legacy of Jim crow and systemic racism is the reason.   Of course, America is often proclaimed to be the land of democracy and equality. We are further told that America is a place where anybody can make it with determination and hard work.
Unfortunately, for right-wing mythology, these perceptions of America are solidly founded upon mistruths, fabrications, distortions, and out-right lies. The fact is that America is a colonial corporate enterprise built on genocide, rape, theft, exploitation and slavery. As the Star-Spangled Banner was being written, African-Americans were out in fields performing slave labor. America has never been the “land of liberty” for the mass amounts of oppressed people;  instead the “land of misery”.   As rapper Nas Informs us, “They call it Thanksgiving, I call your holiday Hellday, ‘cause I’m from poverty; neglected by the wealthy.”

America is not the land of “equality” for African-Americans suffering in internally-destructive colonies, or “ghettos,“ where gangs terrorize the streets and the police “stop and frisk” law is a prerequisite for jail time. The drug economy is the number one employer of the youth in these areas. America is not the land of “equality” for that black single mother who works multiple jobs and is still unable to provide for her children. America is not the land of “equality” for impoverished black teen who participate in an illegal drug economy due to the lack of opportunities in his community.
What options for social mobility were there really ? Sure, Jojo could have sought a job, but since brothers without criminal records are less likely to be hired than whites with criminal records, Jojo (who, in fact, had a criminal history) would have an extremely difficult time finding employment. Plus, what jobs are there really in his community? Millions black workers lose their jobs because their labor is no longer valued. The jobs of the lower-class are now outsourced to the third world. Capitalists want to make more money and the jobs African-Americans need to provide for their families does not matter to them; it’s not even a remote thought when it comes to their business strategy.
Moreover,  even if Jojo had found a job, his labor would be exploited by capitalists while he made minimum wage, still unable earn enough to have the basic necessities in life. As Big L, an urban rapper informs us, “:”How the hell I’m gonna make end’s meet, makin about $120 dollars a week? Man, I’d rather do another hit; I want clean clothes, mean hos and all that other shit.”.
Jojo could have gone to school, but Chicago’s educational system is in an absolute state of apartheid in which Selective Enrollment schools (which are disproptionetly white) receive more funding and resources while neighborhood schools are neglected, given old textbooks, and broken down supplies. What reason is there to go to school on an empty stomach to receive a lackluster education? More than half of black youth drop out of these neighborhood schools..Dead Prez once told us, “They schools can’t teach us shit. My people trynna get all we can get. All my high school teachers can suck my dick. Telling me white man’s lies straight bullshit.”
Thus, one day, a hungry Jojo made the decisions to go along with his peers who were making fast money via an underground illegal drug economy having the latest clothes, women, and an excess money. Plus they were well respected and feared on a dangerous block (thus adding a sense of security). Why not join a gang?
 Gangs are a way in which oppressed youth experience a bond . They come together and form a connection. This replaces the needs to climb  up the socio-economic ladder the legal way. Most African Americans live in isolated ghettos struggling for basic human necessities such as housing, health care, food and clothing. Joining a gang is the only hope for some people to have access to those things.
 White folk’s “recession” translated to African-Americans depression.  Whites have 20 times the wealth of African Americans, and the average white newlywed couple has 12 times the net-worth of African American families. While white folks were facing job insecurity for the first time and worried that they would be unable to pay the mortgage, African-Americans like Jojo and his family were had no job or house to lose. Thus, Jojo joined a gang. After, Chief Keef signed a record deal and went from rags to riches in no time, many other Englewood natives wanted to aspire to be like him, following in his foot-steps.
Jojo was one of these people, and he was motivated by his hatred of the ‘Black Disciples,” Chief Keef’s gang, which wars with Jojo’s gang over control of drug blocks. Thus, Jojo made videos dissing the Black Disciples and can be seen in his rap videos brandishing guns. Jojo’s older brother had this to say about the videos:
“It was a character and just an image that he was giving, because that image is hot. We’re not from the North Side. We’re not from the nice community. We’re from the ’hood. We’re from where mothafuckas are hungry and ain’t got shit and it’s a matter of whether you’re a nigga that do eat or don’t. The nigga that eat do negative things to get it.”
Jojo, was hoping that he would be signed to a major record deal like Chief Keef by his music recordings that he uploaded to YouTube.
Chief Keef represents ‘300’ and Lamron in his songs which represents Englewood’s Normal Ave-  the Englewood faction of the Black Disciples.  Chief Keef and Jojo belonged to two different, warring gangs that competed for drug blocks. In response to Jojo’s death, Chief Keef stated that, ““Its Sad Cuz Dat Nigga jojo Wanted to Be Jus Like Us #LMAO.” Chief Keef’s account was apparently hacked when this statement was made but it still was made by someone and as disgusting as this response is, both him and Jojo are victims of a centuries-long cycle of racial oppression which allows for mentalities like this to flourish
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Lil Reese & The white origins of Chriaq’s gang wars.

I lost so many niggas, turned into a savage.

In real life, no movie shit, bitch we clap.

Where I’m from? Chiraq……..

..300 Normal Spelled Backwards.—Lil Reese

Many people growing up in Chiraq have lost many friends and relatives from the ensuing gang wars. Lil Reese indicates that he too has been affected by this and states that this is reality, not ‘movie shit.’ He’s done this in efforts to distinguish himself from  your typical studio-gangsters who make idle threats and appear ‘thugish’ in rap videos only to go back to their fancy homes after the video shoot to a full refrigerator and comfortable couches in the suburbs.

His phrase ‘turned into a savage’ refers to the mentality that many people in his crew have developed from living in such appalling social conditions. A recent study indicates that black youth in Chiraq who are exposed to such violence develop post-traumatic stress disorders comparable to troops returning home from military combat. However, for these youth, this isn’t ‘post-traumatic’ because this violence is a continuous cycle that takes place in their neighborhood everyday. Further, unlike military troops, these youth never receive visits from psychologists to aid them. As Lil Reese stated, “A body getting dropped everyday – this shit is real.”

A body getting dropped refers to people dying from gunshots. The sad truth is that many youth have absolutely nothing to lose within the confides of the current social system. Indeed, when you watch a Lil Reese video, in his hood you’ll see many shirts displaying “R.I.P.” to the names of various friends and “Free”  to the names of various people locked away.

Both Chief Keef and Lil Reese grew up in Englewood. They would probably be surprised to hear that their now impoverished and violent community was once predominately white and affluent. Moreover, in addition to being mostly white, it was once a stronghold for the Ku Klux Klan. As America began to integrate and African-Americans entered deep into the Chicago areas—this once predominately white area began organizing violently against the African-American communities. They then formed a neighborhood associations with slogans like: “America for whites, Africa The Only Place for Niggers.”  They then went on to say “We don’t want them, we don’t want to live with them. I think they’re savages.” While these whites portrayed African-Americans as savages, all the behavior that whites partook in to defend against integration were of that very nature. After a rumor that a house in Englewood was going to be purchased by a black family, whites began to carry out bombings, physical assaults, and arson on black residents for simply trying to live their lives. After putting up posters saying “NEGROES INVADING” a bunch of white racists came together starting the “EngleWood Race Riots of 1949”. As African-Americans continued to move in, “a white plight” took place as whites moved to suburban areas, leaving the black community in absolute turmoil, chaos, and social decay.

Now, I’ve constantly heard the argument that goes something like this: “Lil Reese was born in 1993, those riots took place in 1949.” As if it had no effect on him.  White people had the benefit of passing wealth to their children who could then pass it on to their children; they also had the luxury of a stable home and other infrastructure. As a result of these race riots, blacks who were affected   were not given the same opportunities nor has the racist system that has been designed to disenfranchise blacks from employment been abolished. These riots and systemic obstacles left the black community in absolute economic turmoil. The poverty that resulted from it allowed the illegal economy to takeover as the number one employer for black youth. Similarly, when peaceful African-Americans first moved to Englewood, a racist of the white, anti-intergrationist stated that” I think they[Blacks] are savages.” Now, over 30 years later Lil Reese embraces this image, stating that “I lost so many niggas, turned into a savage.”  The forces of white supremacy turns oppressed Black people into savages creating the conditions for gang warfare in black communities.

The Black Holocaust: 3 Racist Courtroom Decisions Relevant Today

American laws have historically been used to reinforce white supremacy and further the subjugation of Black people. In this article, Hakeem Muhammad documents several  horrendous court decision that set forth the precedent of legalizing the oppression of Black people.

Celia Vs. State Of Missouri

State of Missouri v. Celia, a Slave was a murder trial that took place in 1855. Celia’s slave master, Robert Newsom  repeatedly raped  her. One day,  Newson came into the cabin where Celia lived and made sexual advances. Celia rejected his sexual advances but Newson persisted. In response, Celia took a stick and hit him. Newsom tried to grab her and she continued to hit him with the stick eventually killing him.  Afterwards, Celia was brought up on murder charges and the court determined that Celia could not plead self defense. The court held that white slave masters had a right to rape their Black slaves and slaves could not resist. Sadiya Hartman, in Scenes of Subjection  writes that the court indicated, The enslaved could neither give nor refuse consent, nor offer reasonable resistance, yet they were criminally responsible and liable.” With a guilty verdict for murder, Celia would be hanged for her “crime.”

 

North Carolina v. Mann

 

In the case of North Carolina vs Mann, John Mann brutally lashed his slave Lydia. While being lashed, Lydia attempted to escape, whereupon Mann shot and wounded her. John Mann was indicted for assault and battery, the court dismissed the charges and Judge Ruffin declared, “The power of the master must be absolute, to render the submission of the slave perfect..” Judge Ruffin posits a “slippery slope’ argument stating that if white slave masters can be brought up on charges for shooting slaves, they could potentially be brought up on charges for any form of abuse, and that this would defeat the very essence of slavery.   In light of John Mann shooting a black woman, the court declared,”There is no remedy.”   

   Dred Scott Decision vs. Samford

In the case of  Dred Scott vs. Samford, Dred Scott freed for his from from slavery. His master, Scott Emerson, purchased him in a slave state of St. Louis, Missouri and subsequently moved to Illinois which had prohibited slavery in its territories. Dred Scott would sue for his freedom  and the question had hand was, did Dred Scott’s transfer to a free that entitle him to freedom. Supreme Court Justice, Roger B. Taney ruled that Blacks were,“regarded as beings of an inferior order” and had “no rights which the white man was bound to respect.”  The  court further ruled that Black people did not even have standing to bring a suit in court.

 

About: Hakeem Muhammad is a Black Freedom Fighter and every  racist White Settler Colonist’s worse nightmare.

Trapped Black Youth: Prison or Death

Germany forcibly destroyed the food source of African nations.

Contrary to popular imagination, white “civilization” has been the most destructive entity on the planet for at least past five centuries of human history. It is single single-handedly responsible for two world wars, the genocide of Native Americans, the transatlantic slavery trade, colonial wars, the destruction of Australian Aborigines and numerous other genocides. The unrestricted technology associated with white civilization that has been unleashed on the world (often utilized to showcase the culture’s supposed superiority) is responsible for global warming, destruction of the ecosystem, and environmental pollution. One avenue of this mayhem is its economic system of capitalism. Europeans seeking control over most of the world’s wealth sought to accumulate capital through the creation of colonies. Colonies served as a place that would bring in wealth for the mother country.

The ghettoes within America should not be viewed as an accidental social arrangement. Rather, it was intended for the purposes of the global Euro-America project, which succeeded the period of slavery, followed by black codes/Jim Crow, etc. It is characterized by gross inequality, poverty, and oppression – black people are systematically isolated and separated from mainstream American life. “Some how, some way, we gotta make it out the hood some day. Some how some way, we gotta make it out this life,” were the words of Jay-Z who grew up in the internal colony of Brooklyn. Like nations in Africa yearning for independence during the ‘60s, so do blacks colonized internally within America who face the pain of police brutality, lack-luster schools, unemployment, false chargers, and discriminatory sentences. They live in a social system that has two fundamentals: prison or an early death.             It is important to characterize what is commonly referred to in African-American discourse as “the hood” or “ghetto” as an internal colony of America to expose the erroneous notion that blacks are within mainstream American society.

The end game of this global white supremacist project is to secure the majority of the world’s resources and wealth for the benefit of a few white elites. The American Empire often utilizes faulty rationalizations to justify wars for imperialistic purposes. For example, “The War On Terror” was utilized as a pretext to invade the Middle East and secure the financial resources for rich capitalistic corporations. Dick Cheney, the vice president who labeled Nelson Mandela a terrorist and opposed sanctions on apartheid in South Africa, also made a bundle for Halliburton during the Iraq War.Like the “War on Terror,” which was waged against the Middle East for profits and resulted in the death of millions of innocent people, the War on Drugs waged on the black community should really be called “the War on Blacks.” The campaign was waged by the mother country America against its internal colonies throughout America for the purposes of luring blacks into the prison industrial complex. Many blacks growing up in the ghetto turn to the drug economy out of economic necessity and, despite creating the social situation in which this is the only viable economic choice, the state would rather start a war against them than seek to create opportunities for them. Blacks within these colonies often describe the horrors of growing up under police occupation. Freeway, who was raised in an internal colony within Philadelphia, raps, “Don’t you know cops’ sole purpose is to lock us down?And throw away the key.But without this drug shi* your kids ain’t got no way to eat, huh?” “What We Do is Wrong” provides insight into the ethical paradox facing inner-city youth; many people can’t survive holding on to morals. Colonies seek to exploit and “lock us down” in a similar situation of Britain  with their colonies.

Big L, of the internal colony of Harlem, elucidates this point further. Speaking from the state of mind he developed as a 10-year-old, Big L states, “Nobody knows how I feel, it’s quite ill, Cause I had to steal to fill my stomach with a nice meal.” Food distribution occurs within the mother country, but in internal colonies, like many third world nations, dire hunger is an everyday issue for those living there. Many of these areas are food deserts; while those outside the internal colonies look to Christmas as a fun family time to be showered with gifts, Big L describes his situation as follows, “on Christmas I asked Santa for a father and a hot sandwich.” At age 15, Big L turned to the drug economy and theft as the only to survive, describing it as follows, “Now everyday  I creep with the heat, Ain’t nothing sweet, I rob for meat, If I don’t steal I don’t eat.” Soon, Big L became a victim of the billion dollar prison industrial complex (which brings in wealth for white elites); he states, “Then I realized I’m better off in a prison cell. Now I can eat, now I can sleep.” When he left prison, Big L was not given any chances for social mobility, but instead had to turn the same activities that got him in jail, “And can’t get a job cause of my jail record, Before you know it, I was robbing them same ducks.” Then he states, “I hope I don’t get snatched by the beast again.” Like people in the Middle East dealing with U.S. military occupation, within internal colonies blacks at any time can be shot at or rounded up by the police. Big L then makes a very profound statement, “My whole life was deserted. Either I’mma go back to jail or get murdered, but do I deserve it? All I tried to do was live the one life that I got. But it seems like I can’t get a fair shot.”

Why couldn’t Big L get a fair shot? He, like millions of others, found himself born black in an internal colony of an economic system befit on benefiting white people. Big L ends by challenging the common myth of steady progress for African-Americans, “In the ghetto, all you can wish for is a better tomorrow  It ain’t getting no better, it’s only getting worse, word up…” The dominant lifestyle in internal colonies is hustling between being a drug dealer to putting in time in jail. In “We Will Survive,” Nas discusses the bleak opportunities for social mobility: “Nothing left for us but hoop dreams and hood tournaments… either that or rap… we want the fast way out of this trap… rather a 9 to 5 or slinging crack…”   So why should black ghettoes be viewed as colonies? It is clear that black youth within America certainly does not feel as though they are a part of mainstream America. Rather, America maintains an exploitative relationship with them, forcing them into the drug economy via its exploitative economic system for the purposes of making them a victim of the prison industrial complex.

Many black mothers growing up in the ghetto face the fear that their male child may grow up and be “accidentally” shot by the police. When blacks step outside their colonies, they can be killed by white vigilantes (like jojoTrayvon Martin) and have the judicial system let them off scot-free.  As in colonialism, the businesses in the black community are all owned by foreigners who take wealth back to their native countries from the inflated goods they sell to ghetto inhabitants. Moreover, the ghettoes serve as a place which hounds the worst behaviors and social habits that result from capitalism — crime, shootouts, etc. — from the larger, mother society. It’s a segregated place that seeks to separate the larger white elites from the chaos their economic system has caused. Like plantations, ghettoes are intended to maintain a segregated space and utilize black bodies as nothing more than commodities in the U.S. Empire. The discriminatory prison sentences, discriminatory hiring purposes, red-lining, and sub-prime mortgages are all purely to maintain a colonial relationship. Within these black colonies, the option for blacks are bleak; they are “trapped,” as Tupac states, and the system destines for them to face either prison or death.

Tales of Chiraq by Hakeem Muhammad

by Hakeem Muhammad.

by Hakeem Muhammad.

                                                                                      Only 3$ an an E-Book.

                                                                                                         Release Date: March 25th

Summary

There is a place where children do not fall asleep to lullabies but to gunshots- where roads are red—saturated in blood of the youth—victims of homicide. That place is Chiraq, which holds many tales, tales until now that would have never been told or heard. Tales belonging to kids who are buried 6 feet under the grave; tales belonging to Chiraq’s youth who have been surrounded by dope dealing and shootings their entire life; whose story would have been forgotten—erased from the annals of history—until now. Now is your chance to learn their stories, so take a journey into the heart of the ghetto to learn the tale of a hero who lives in a world of poverty, despair, and senseless heart-breaking violence. From these impoverished-social conditions, a legend emerges in the South-Side of Chicago- a place where gangs rule and youth follow the laws of the streets.

This legend centers upon Malik, a Street Soldier and drug dealer for the ‘Street Disciples’ of Englewood, Chicago. Englewood is to Chicago what Baghdad is to Iraq; this story will chronicle the missions he partakes with his gang, his trials, his tribulations, and a war he must viciously fight against a rival gang whose members share his same color, socioeconomic-status, and plight.

The “Tales of Chiraq’’ is a Novel that conveys the hardships and plight faced by inner-city youth who have been systematically ostracized by a racist, capitalist society in the post ‘civil rights era.’

Press Release

‘The Tales of Chiraq’ is an urban novel like none other written by author, Hakeem Muhammad, now an eighteen year old college student who was raised in one of the most violent communities ever recorded in contemporary American history—the South-Side of Chicago.

He taps into his experiences and conversations with friends and peers, some of whom are now incarcerated or dead, to give his readers an authentic account of the impact that capitalism has on urban-city black youth throughout America.

While the story is completely fictional, the inspiration draws upon various stories told to or witnessed by Muhammad himself. The “Tales of Chiraq” is a grimy urban action-packed novel backed with social consciousness; a must read for those interested in (or ignorant to) the subject-matter.

In ‘Tales of Chiraq,’ Muhammad gives an authentic portrayal of urban-city life in the ‘age of Obama,’ a period that most regard as ‘post racial’ with African-Americans making steady progress.  Muhammad seeks to dispel this myth through his novel which gives his readers a glimpse of the plight and social conditions faced by millions of black youth.

The first chapter of ‘Tales of Chiraq’ will be made available on HakeemMuhammad.com.

The full Book will be released March, 25th..

Watch Book Trailer!

By Hakeem Muhammad

officialcoupletalesofchiraq