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The Inextricable Anti-blackness of the American Muslim Community

Logo for CAIR

The mainstream American Muslim community is inextricably anti-black. This anti-blackness of the American Muslim goes beyond the casual references to Black people as abeed(slaves) among Arabs. It goes beyond Asian and Arab Muslim not wanting to pray near Black people. It goes beyond the lack of Black Muslim representation on speaking panels at major Islamic conferences.

The entire mainstream American Muslim community is actively upholding political positions and practices that actively perpetuates the oppression of Black people. By mainstream American Muslim establishment I am specifically referring to the agglomeration of institutions that have significant influence in determining Islamic discourse in America. This includes but is not limited to CAIR, ICNA, Zaytuna Institute and ISNA.

CAIR Honors White Politician Who Supported Apartheid South Africa. 

On August, 25th, the Council of American-Islamic Relations (CAIR ) which claims to be “largest Muslim advocacy and civil rights organization” published a statement in honor of  John McCain.

CAIR’s national executive director Nihad Awad asserted “The American Muslim community joins all Americans in mourning the death of Sen. McCain, a man of principle who served our nation with honor and dignity for so many decades.”

Former senator John McCain voted on six different occasions against placing sanctions on Apartheid, South Africa.  McCain actively supported U.S firms who were doing  business with the racist apartheid regime of South Africa. Simply put, McCain was a white oppressor who deserves no praise or honors from Muslims. CAIR engages in the lauding of this white oppressor as a “man of principle” because their focus is not in aligning with black people in the struggle against white supremacy but they seek to make Muslims more palatable to the white dominant class.

Did Bilal Ibn Rabah mourn over the death of  Umayyah ibn Khalaf and eulogize his former slave master as a “man of principle”?

The Leader of the First Accredited Muslim College Disrespects the Black Struggle 

The mainstream American Muslim establishment actively appoints for leaders in the Muslim community white racists like Hamza Yusuf who has disrespected the struggle of Black Americans on numerous occasions.  This purported “Islamic Scholar” asserted the true problem facing Black Americans is not institutional racism but the break down of the Black family. Consequently, in response to Black people being brutalized by police officers Hamza Yusuf merely asserted that not all police officers are racist.  Hamza Yusuf who actively obfuscates the oppression of Black people leads Zaytuna Institute which is the first accredited American Muslim college. 

 The anti-Black political stances of ICNA 

In a lecture titled A Proud, Patriotic Sharia Practicing Muslim given at an ICNA conference, prominent Muslim leader Yasir Qadhi asserted that “It is obligatory for Muslims to be patriotic in whatever land they live in.”  The question is: how does this political stance account for Muslims who are the descendants of enslaved Africans who were forcibly brought to America against their will?   Yasir Qadhi calling Muslims to be “proud American patriots” stands in sharp contrast to Black Muslim revolutionary Safiya Bukhari and Sekou Odinga who believed in the creation of the Republic of New Africa.

Indeed, it stands in sharp contradiction to Malcolm X who told Black people “You are not an American. You are a victim of America.” 

The fundamental reality is that Black people are not nor have they ever been part of mainstream American society. In the Political Economy of the Black Ghetto by political scientist William K. Tab, the author explains that the Black ghettos have a relationship with America that is similar to   a colonial power to its colony. Since Black people are not part of mainstream American society, Black people can never truly be part of the “American Muslim establishment.” Moreover, Black people have no business being patriotic towards a country that has oppressed them for centuries.

The American Muslim Establishment: An Affront to the Legacy of Malcolm X

The entire mainstream American Muslim establishment is an absolute affront to everything that Malcolm X stood for. The masjids and institutions of the mainstream American Muslim establishment  are more concerned about getting white folks to like Muslims than they are continuing about Malcolm X’s focus of an Islamic commitment to uplifting disenfranchised Black communities.

Our focus as  Muslims should not be seeking to make Islam more palatable to white oppressors. It should be to focus on Islamic outreach and liberation of oppressed Black communities. I invite all Muslims to support these initiatives focused on Islamic liberation  of oppressed Black communities instead of seeking to appease the white ruling class.

 

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.

What to the Black Muslim is Your Fourth of July?

Fed up with being subjected to taxation without representation, American settlers revolted against the British Empire.  In commemoration, this July 4th, Americans will be lighting fireworks and celebrating individuals such as George Washington, Patrick Henry,  and Thomas Jefferson as great patriotic revolutionaries instrumental in freeing American citizens from the subjugation of the British Empire.  As a Black Muslim,  I will not be celebrating. Why?

In a comparative analysis of the social political conditions facing Black folks relative to English settlers, Malcolm X taught in his Ballot or the Bullet speech that, “Black people today [are] catching more hell than Patrick Henry ever saw.”  Continuing, Malcolm  X stated very emphatically, “Most of the white Founding Fathers who signed the Declaration of Independence were slave owners themselves.” Indeed, it is George Washington who once sold a Black slave for a mere bottle of rum, liquor and molasses. Thomas Jefferson was known to have abused an enslaved Black woman by the name of Sally Hemmings and  even wrote a document endorsing genocide against Native-Americans. Similarly, Benjamin Franklin in his article, “Remarks concerning the Savages of North America” describes indigenous Americans as barbarians.

Of course, when racism and the “founding fathers” are mentioned, a pass is often given that they were, “products of their time,” and we should seek to take from the good  and “move on.” The problem is, Black folks endured oppression far more horrific than the “founding fathers.”  However, unlike the founding fathers who took necessary actions to fight for their independence and were rewarded; when Black people did similar actions for their freedom, they were persecuted.   Many remain incarcerated as political prisoners and demonized as felons.

In Defense of Black Muslim Political Prisoners

The great Black freedom fighter, Assata Shakur, once said, “Because of Elijah Muhammad and Malcolm X, the Muslim influence over our [Black]  struggle has been very strong.”  This is the legacy of Islam among the descendants of enslaved Africans.  Islam has existed as a momentous force that motivated Black folk  to seek freedom for themselves outside the confines of liberalism

Describing a fellow Black Panther Party member, Kamau Sadiki, Assata writes,  “He had been a Muslim for some time and was deep into it.”  As Assata describes her struggle to grapple with the theological problem of evil, as to how an all-Knowing, All Powerful God could permit Black suffering, she explains, “Kamau argued that Islam was a just religion, opposed to oppression[…]A true Muslim is a true revolutionary.” In the tradition of Malcolm X, in Kamau Sadiki’s analysis, to be a Muslim entailed a commitment to revolution to alleviate the suffering of Black people.  Kamau Sadiki is currently serving a life sentence for his refusal to assist the U.S government’s attempt to recapture Assata Shakur.

Similarly, former political prisoner Safiya Bukhari wrote that,“I became a Muslim(one who submits to the will of Allah) while in the Black Panther Party.””   As a member of the Black Panther Party For Self Defense she struggled against structural racism and would be unjustly incarcerated for doing so. ” Assata Shakur said of Safiya Bukhari,  She was a warrior-woman who did everything she could to free her people and to free political prisoners.” It would even be a Muslim,  Sekou Mgobogi Abdullah Odinga, who would be charged for orchestrating Assata Shakur’s escape from prison.  Odinga writes, “They called the liberation of Assata Shakur kidnapping because jail-breaking was not a federal charge.”  

After serving 30 long years in prison, a paroled Sekou Odinga, still strong in his Islamic faith said, “I believe that al-Islam as taught by the Koran and the Sunnah of the Prophet Muhammad(A.S) is the best  organized system to free new Afrikan people and build the New Afrikan Nation.”  The Islamic agenda of Black liberation of Odinga traces its origins to Malcolm X. Odinga writes, “The teachings of Malcolm X, who was then with the Nation of Islam, became a big influence on me at that time. “

Black Muslims, should not be shy about honoring and openly celebrating  their revolutionaries and  freedom fighters who continued the Islamic legacy of Malcolm X because these Black Muslims actually fought for a  noble cause.  Malcolm X taught us,”“If you’re not careful, the newspapers will have you hating the people who are being oppressed, and loving the people who are doing the oppressing.” In fact, it is these Muslims, from Kamau, Safiya, to Sekou, who are the true heirs of Malcolm X’s Islamic struggle for Black freedom. We should not believe media propaganda seeking to demonize them and should work to free them. 

There are many more Black Muslim  current and past political prisoners whose only “crime” was that they struggled for the freedom of Black people in a white supremacist world.  

European-Americans constantly laud individuals such as George Washington, Patrick Henry,  and Thomas Jefferson who declared independence under conditions that pale compared to the oppressive environments Black people continue to face, on land which they usurped from indigenous Natives.   They even have the audacity to have holidays in honor of individuals who have no redeeming qualities such Christopher Columbus who  actually killed native Americans  and even used  their carcasses  as dog food.

 Why then, should we be shy or even remotely apprehensive about honoring and publically revering truly heroic and noble  individuals who became political prisoners?   Malcolm X taught that Black Americans were facing more oppression in the United States than Patrick Henry and the”Founding Father”s ever endured when they declared independence from Britain. We must honor, respect, and continue to fight for the freedom of all of our political prisoners.

fredrickdouglasPointing out the hypocrisy between the enslavement of Black people and July, 4th, Frederick Douglass once asked, “What, to the American slave, is your 4th of July?” I answer: a day that reveals to him, more than all other days in the year, the gross injustice and cruelty to which he is the constant victim. “ I similarly ask: Oh America:  What to the Black Muslim, is your fourth of July? Without utter hypocrisy, what makes George Washington, Patrick Henry, and Thomas Jefferson “freedom-fighters” for the extra-judicial action they took against the British Empire  in the American revolution but   Black folks such as Sekou Odinga, Safiya Bukhari, and  Assata Shakur, Albert “Nuh” Washington, Kamau Sadiki, Imam Jamil Al-Amin, and Jalil Abdul Muntaqin,  considered “Criminals” for the extra-judicial actions they allegedly took  for the freedom of Black people?

With political prisoners still behind bars,  former political prisoners not receiving a dime in reparations for their unjust incarceration, and with these aforementioned Black Muslims lambasted as  “criminals” instead of being honored as great  revolutionaries, the 4th of July celebrations are just as fraudulent and, hypocritical as when Frederick Douglas gave his historical address in 1852.

Ghetto Prisoners Rise!

In the slept-on track “Ghetto Prisoners,” the organic intellectual Nas asks a profound question: “Who’s to be praised? The mighty dollar — or almighty Allah?” This line from Nas provides an interesting ethnography into the structural system which creates the ghetto, an indict of the secular capitalistic system. Nas describes the “ghetto prisoners” as people who are “trapped in slums” and “headed for nothing but the state pen, where they cousin be waiting.” “The ghetto” is the uninhabitable zone in American society. It is the place that white mainstream society seeks to avoid at all cost, but when they do make this journey, it is seen as an exotic venture; to maintain safety, whites need a so-called “ghetto pass.”

 

Nas’ invocation of the ghetto prisoners echoes a similar line of thought from Malcolm X who stated, ”If your nasprojecctwidowsblack you’re born in jail. In the north as well as the south. Quit telling me about the south. As long as you’re south of the Canadian border, you’re south.”  Food deserts, police brutality, gang conflicts, and shootouts are some of the unique social situations within the ghetto that characterize the hood as a separate entity from mainstream, white-dominated American society. The reality is “the ghetto” replaced “plantation slavery” as the system by which blacks would be oppressed with their bodies turned into commodities; blacks were soon forced into labor via the prison industrial complex. According to Michelle Alexander in her book “The New Jim Crow,” she indicates:

“History reveals that the seeds of the new system of control were planted well before the end of the Civil Rights Movement. A new race-neutral language was developed for appealing to old racist sentiments, a language accompanied by a political movement that succeeded in putting the vast majority of blacks back in their place. Proponents of racial hierarchy found they could install a new racial caste system without violating law or the new limits of acceptable political discourse, by demanding ‘law and order’ rather than ‘segregation forever.’”

The political structures influenced by capitalism are all dedicated to the worship of money. The pursuit of money howcapitalismunderdevelopedblaamericais placed over and above ethics; brother Malcolm X once argued, ”If you show me a capitalist, I’ll show you a blood sucker.” Indeed, Manning Marable in his book titled ”How Capitalism Underdeveloped Black America” continues Walter Rodney’s analysis, concluding that racism is an integral part of the capitalist system. Within this system, materialism reigns in the black community and constant black-on-black violence is commonplace, as described in the classic Nas and AZ collaboration:

You wanna stick me, then put ya best to it

I’ll die black, we see you in Allah Kingdom you try that

In this song, Nas describes that because he is living in the hood, he must adopt a violent and aggressive posture for survival. He calls upon rivals to “stick him,” and Nas states he will die with his blackness. In another song, Nas describes pursuing various criminal pursuits until he has a vision of the Prophet Muhammad who inspires him to change his course of actions, stating, ”Little Nasir was at war. Crew deep with a few heat, now it’s time we settle the score…but in the projects, I vision Muhammad, in linen garments. Preaching man, woman, and child, the living Prophet.” The 18th century Islamic scholar and caliph Usman Dan Fodio, who lived in modern day Nigeria, had a similar experience, stating, “we are completely dissolved from devotion to Prophet Muhammad. How many straying in darkness have been guided by him?” Within these ghettos, hip-hop emerged as a counter-hegemonic art form to challenge power structures. Nas argues, ”Rap became a version of Malcolm and Martin.”  Dabashi writes:

“Islam for Malcolm X was an equally combative occasion, but as an infinitely more liberating, progressive, alive, tupacmalcolmxand living organism. In more than 200 years of encounter with colonial modernity, and literary hundreds of radical Muslim thinkers, no Muslim revolutionary comes even close to Malcolm X in the liberating, global, and visionary grasp of his faith and its place in facing the barefaced barbarity of economic and military world domination… If Islam does not have anything to say or to offer to these disenfranchised communities…   without asking them to convert to Islam, then it is nothing but the fatuous  faith of the Khaliji, Kuwaiti, and Saudi sheikhs having difficulty bending their overfed bellies when pretending to prostrate to pray, or else the rambling gibberish of Osama bin Laden and Mulla Omar when replicating the American neocons in their advocacy of terror. There is another Islam unknown to those crooked bodies… the Islam of Malcolm X.”

Nas states, ”If we don’t get it controlled fast, might as well be, laughin’ with Malcolm X’s assassin as we die slow.” Malcolm X was at the forefront of black people’s fight for freedom and independence, yet he was violently assassinated; complacency and not struggling against these social situations is the equivalent of laughing and hanging out with the murderer of Malcolm X. With the prevalence of blacks dying from preventable diseases, the break-down of the black family, and increased poverty,-it is time to get control of this social situation. In one song, Nas does a psychoanalysis of the impact of white supremacy upon black people who are ”walking, talking, dead though we think we’re living.”  He continues:

“My niggaz is chillin, gettin high, relaxin
Envisionin, ownin shit, yo it can happen
What do we own? Not enough land, not enough homes
Not enough banks, to give a brother a loan
What do we own? The skin on our backs“

We need to revive the spirit of Malcolm X and begin to confront the social situation which leads to these ghetto prisoners.===

—————————–Islamic Liberation Theology: Resisting the Empire: Hamid Dabashi

The New Jim Crow: Mass Incarceration in the Age of Colorblindness [Paperback]

Fred Hampton & The Colonies In America

In the nineties, the inner-cities of America were seeking to recover from the devastating crack epidemic and the ever-tumultuous “War on Drugs” waged by the Reagan Administration. There were no realistic efforts for education, employment or opportunities for social mobility; instead, drugs would be ushered into the already impoverished communities that were suffering from sky-rocketing unemployment, poverty, and homelessness. Due to the nature of the capitalist system, many manufacturing jobs in the inner-city would be shipped overseas, eliminating the only source of employment for many hard-working African-American families. John M. Hagedorn writes: “The conditions in Chicago’s poorest neighborhoods came to resemble impoverished Third World countries, and police harassment was ever-present.” In 1996, Nas released his sophomore album ‘It Was Written.’ In it, he vividly describes a common occurrence in the ghettos; he spits, ”Niggas shoot in broad day light. With the broke mac-10 that don’t spray right. Niggas don’t give a fuc* who they hit, as long as the drama’s lit.”

When the drug economy took over, many youth hustled to make a living, going in and out of jail. The nineties in Chicago was a period in which Yummy Sandifier, a child born into this very lifestyle, was making his moves; while most kids during this time period were trading Pokemon cards, Yummy was trading drugs for profit, committing burglaries and breaking into houses. When Yummy sought to shoot down a rival gangbanger, he shot into a crowd missing his target entirely, and unfortunately he ended up killing a school girl instead. This prompted a widespread police insurgency for young Yummy. Fearful that if Yummy was captured he would tell gang secrets, the child was subsequently executed by fellow gang members at the age of only eleven years old.    The same violence and poverty was the dominant lifestyle in many other inner-cities, including New Orleans, Baltimore, Compton, L.A., Queensbridge, Philadelphia, Detroit, Memphis as well as others. The ghettoes of America are not impoverished due to a lack of morals, work ethic, or ‘business’ savvy among the population; rather, they are internal colonies which are deliberately and intentionally kept in miserable social conditions by its mother country, America. The U.S. maintains neo-colonies in the Middle East and domestic internal colonies within its borders for access to cheap labor via the prison-industrial complex.

During the Cold War, America was competing ideologically with the Soviet Union over their economic systems of capitalism and communism. As a result of this period, dubbed the “Red Scare,” many corrupt leaders were installed by the United States in countries seeking their independence. Patrice Lumumba was a Pan-Africanist seeking to uplift the colonized people of his country after years of oppression and tyranny from the Belgians. He was dedicated to his people in every way, but fearful that Lumumba might be a communist, he was quickly assassinated by rival forces with full support from the C.I.A. In place, the U.S. selected candidate Mobutu Sese Seko quickly created an authoritarian regime in which he squandered his people’s wealth on personal lavish luxuries while the people of his country continued to starve and had their wealth plundered by American corporations

Similarly, the same situation has regularly occurred for numerous leaders within the black community. Fred Hampton, a Black Panther of Chicago, provided political education classes for youth along with free-breakfast programs. He even worked to forge an alliance between various gangs in Chicago to mitigate the violence. Hampton emerged as a real leader in the black community – and the FBI, CIA and government in general took note of him. A secret government project called COINTELPRO explicitly sought to prevent and quell various radical black movements. In conjunction with the Chicago Police department, the CIA and FBI orchestrated a raid and, during which, assassinated Fred Hampton. FBI, Special Agent Gregg York had this to say:”We expected about twenty Panthers to be in the apartment when the police raided the place. Only two of those black niggers were killed, Fred Hampton and Mark Clark.” It was leaders such as Fred Hampton that worked to combat gang violence. One author notes:

“Of course, there’s also the legacy that, without a young leader, I think the West Side of Chicago degenerated a lot into drugs. And without leaders like Fred Hampton, I think the gangs and the drugs became much more prevalent on the West Side. He was an alternative to that. He talked about serving the community, talked about breakfast programs, educating the people, community control of police. So I think that that’s unfortunately another legacy of Fred’s murder.”

Fred Hampton’s murder left a power vacuum and, like in the colonies abroad, the Chicago government would install various corrupt puppet leaders. This relationship between internal colonies and the non-representative government officials is a theme discussed in Nas’ “I Want to Talk to You.”: “As a young black man from the ghetto,” Nas indigently raps, ”Fake black leaders of puppets always talking ‘bout the city budget.” Inner cities are notorious for corrupt and non-representative leadership, one example being Jesse Jackson Jr. who squandered the wealth of the Chicago people (as well as Sandi Jackson). These people are supported by the larger white establishment and should be viewed as puppet leaders within the black community. Nas continues:

“I’m just a black man why y’all made it so hard damn

Niggas gotta go create his own job

Mr. Mayor imagine if this was your backyard

Mr. Governor imagine if it was your kids that starved

Imagine your kids gotta sling crack to survive

Swing a mack to be live cart ack to get high”

  The job that Nas discusses creating is, of course, the lucrative career as a drug pusher. Like impoverished third world countries, ghettos achicagochildsoldiersre essentially a war torn area with starving kids. Like the child soldiers in Uganda, the ghetto has its own child soldiers who swing macks and sell cracks. Like the independence movements of the ‘60s, many nations such as Ghana and the Congo were yearning for their independence to make it out of this exploitative relationship in which it’s population was decimated, impoverished and hungry. In the song “Every Ghetto,” rappers Naz and Blitz further elucidate:“Still I’m sayin’ why do we reside. In the ghetto with a million ways to die. What the fuck will tomorrow bring?”

Like foreign third world countries, the ghettoes in America are without stability. “Jay-Z, who said he “was born the day Fred Hampton died,” comments on the sentiments of wanting to escape his internal colony and the desperation he faces:
“Some how some way I gotta make it up out the hood someday. Some how some way I gotta make it up out this life. Some way I gotta make it up out this hood someday”

 Barack Obama was elected- the masses were disgusted by George W. Bush who presided over the mass extermination of black people under Katrina with lackluster care and numerous wars seeking imperial ambition. Thus, a shift was made to a more benevolent form of imperialism. White power presented through a black face and chants of “change” lured black people in supporting Barack Obama. Far from an real “change”, Obama’s presidency has not changed the colonized/colonizer relationship the ghetto has with its mother country.  The Government orchestrated assassination of Fred Hampton, Malcolm X, Marc Clarke, is apart of the same imperial logic as the government orchestrated assassinations of Thomas Sankara and Patrice Lumumba.   To sustain the U.S Empire, corrupt leadership is need within the internal colonies and abroad in its neo-colonies. Blacks within u.s borders are subject to search and seizure, killed in indiscriminate attacks of police brutality, subjugated from the war on drugs, and made to suffer from the prison-industrial complex. Similarly,  Obama’s presidency has contributed to drone strikes of innocents in the Middle East and imperial wars  for economic benefits.  In blacks in domestic colonies  suffering under repression  looking to “make it out the hood” and those in neo-colonies suffering under drone strikes, the street scriptures serve as a viable way to link social conditions within the internal domestic colonies and foreign neo-colonies of the American Empire and struggle for independence.