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The Danger of Delegitimizing Black Political Thought to Muslims: Why Muslims need Critical Race Theory!

“The Messenger of Allah, peace and blessings be upon him, said, “The parable of the believers in their affection, mercy, and compassion for each other is that of a body. When any limb aches, the whole body reacts with sleeplessness and fever.” Ṣaḥīḥ al-Bukhārī 5665, Ṣaḥīḥ Muslim 2586

There are Muslims in Black neighborhoods impacted by the legacy of Jim Crow, black codes, blockbusting, redlining, and a litany of other racially discriminatory policies. They include Muslims such as Rafiq, a former gang leader of Chicago, from the neighborhood of Altgeld Garden, a segregated community that racist city planners intentionally placed toxic waste dumps and garbage incinerators, who stated, “If it hadn’t been for Islam, man, I’d probably be dead.” It includes Jon, from a black neighborhood in Minnesota that was subjected to racially restrictive covenants and exclusionary zoning policies, who once stated “I lost my oldest brother to gang violence when I was six years old, I have five older brother all of them have been shot, and been to prison. I’ve been shot. I have been to jail. Learning about Islam has given me a purpose. Learning about the Prophet Muhammad, peace be upon him and the companions of the prophet, pbuh, these were soldiers who were all about uplifting the community.”

Moreover, it includes perhaps the most famous of African-American Muslims, Malcolm X. Who upon noticing his former gang hideout spot on his way to lecture to Harvard Law school, thought to himself “I had sunk to the very bottom of the American white man’s society when–soon now, in prison– I found Allah and the religion of Islam and it completely transformed  my life.”

These Muslims are just as part of the Muslim Ummah as Palestinians children forced into brutal interrogation rooms by Zionists settlers and Uyghur Muslims in China.  For such Muslims, critical race theorists from Derrick Bell to Dr. Tommy Curry have provided indispensable political insights into understanding the shift of racism from de’jure to de facto and the failure of liberal legal theory to provide adequate redress to structural racism. When it comes to understanding school desegregation, Derrick Bell’s analysis in Serving Two Masters and Dr Tommy Curry’s applications of critical race theory to understand police brutality has been instrumental to Muslims in communities impacted by Jim Crow.

In as much as Muslims who reside in communities impacted by Jim Crow are part of the Ummah. Instead of reacting to this part of the Ummah’s oppression with sleeplessness and fever due to blockbusting, predatory lending, and redlining, several popular Muslim public speakers have taken it upon themselves to render un-Islamic critical race theory and to speak and write about critical race theory as though it its usage by Muslims represents some threat to the faith.

As of recently, U.K based Muslim speaker Abdullah Andalusi stated that there is no need for critical race theory in Islamic discussions. Though, the initial critique of Abdullah Andalusi and Daniel Haqiqajtou was that critical race theory was Liberal, with Andalusi saying it part one of his reviews that “Derrick Bell himself admits he isn’t against liberal ideology per se, only some modern liberal projects that he sees hasn’t properly attained the objectives of complete equality they promised.” After lamenting the liberalism of Derrick Bell in part one of his critique, in part two, Abdullah Andalusi declares Bell and critical race theorists to be part of a neo-Marxist movement.  In this article, we respond to Abdullah Andalusi’s latest critique of critical race theory.

The Evaluative Framework  In Determining The Usefulness of Critical Race Theory to Muslims

 It is essential to note that African-American Muslims are both racial and religious minorities. According to the 2010 U.S census, African-Americans constitute 12% of the total American population. Within the African-American community itself, the majority of the population is Christian, with only a minority being Muslim.

In local struggles against manifestations of institutional racism, it is inevitable that African-American Muslims take from, are influenced by, and incorporate from concepts that may have been pioneered by African-American political thinkers who are not Muslim. Derrick Bell  writes that “Critical race theory is a body of legal scholarship, a majority of whose authors are both essentially people of color and ideologically committed to the struggle against racism, particularly as institutionalized and by law.” Critical race theory was not coined by Derrick Bell but is the name given to a vast field of legal scholarship that began to analyze post-jim crow oppression of African-Americans. The vast body of legal scholarship offers important political insights to Black people. Abdullah Andalusi declaring this body of knowledge to be unislamic because it has egalitarian sentiments or Derrick Bell said X that contradicts Islam downplays the ability of Black Muslims to incorporate and draw from this knowledge in ways that do not contravene Islam.

Therefore, Muslim anti-critical race theorists pointing out certain beliefs that Derrick Bell holds that run contrary to Islam is not saying much anything as to whether Muslims can accept critical race theory. Bell was not Muslim, it’s inevitable he may have a statement or two that doesn’t comport with Islamic teachings. Still, African-Americans including African-Americans Muslims, he offers indispensable insights on issues such as school segregation and the operation of racism in American society.

Thus, the crux of this debate cannot be whether every critical race theorist is a Muslim, whose every theory is rooted in Islam but he larger question is whether African-American Muslims can incorporate critical race theory in ways, which do not contradict foundational Islamic beliefs, to both understand racism, and combat it, and the answer is a resounding yes as critical race theory does not require one to compromise any Islamic belief.

 How Abdullah Andalusi misses Critical Race Theory’s Critique of Marxism

 Abdullah Andalusi outlines the basic premises of critical race theory, such as 1) racism is central to American society. 2) The disproportionate wealth gap between Afro-Americans and Euro-Americans is indicative of race-based domination, and 3) the U.S government’s decision to repeal racial segregation being rooted in need to improve its image in the context of the cold war and not because the government was generally interested in improving African-American plight. Abdullah Andalusi has not demonstrated how any of these foundational principles of critical race theory contravene any Islamic tenant.  Abdullah Andalusi has not even attempted to falsify any of these key concepts of critical race theory as false through deploying any Islamic knowledge.

Abdullah Andalusi himself admits that “CRT may not explicitly contain ideas that contradict foundational Islamic beliefs,like belief in One God, it is fundamentally based upon premises intractably connected to Neo-Marxism….”   Just what are these links to Neo-Marxism? Abdullah Andalusi says Bell’s work is rooted in egalitarianism.

How Abdullah Andalusi Makes The Same Argument Against Critical Race Theory as Marxists Whilst Claiming Critical Race Theory is Marxist.

Contemporary Marxists themselves do not see critical race theory as being part of a neo-Marxist movement. Quite the opposite. In the article, Critical Race Theory: A Marxist Critique, Marxist writer  Mike Cole writes that  critical race theory leads to the “homogenization of all white people” because “we should not lose sight of the life chances of millions of working-class white people who, along with racialized groups, are part of the 99 %, not the 1%.”

Abdullah Andalusi makes this exact argument against critical race theory in his lecture, The Middle Way: How Muslims should navigate Western society polarized between Right and Left Wing, where Abdullah Andalui proclaims “Not every white American is rich and powerful. Many of them are hillbillies and rednecks. These people are poor and looked down upon; they are called poor white trash.”  Both Marxist thinker Mike Cole and Abdullah Andalusi make the same argument that critical race theory homogenizes white people as being rich whereas most whites are working class.

What both Abdullah Andalusi misses in his marxist-like critique of critical race theory is the ways in which structural racism aids poor whites at the expense of upper class blacks.

As to the Abdullah Andalusi argument of critical race theorist being part of a neo-Marxist movement, he merely intentionally ignores or, more likely, is deliberately ignorant of the ways that critical race theory has been deployed to render Marxism as an ideology insufficient to redress structural racism.  The fact that Abdullah Andalusi inaccurately  perceives critical race theory as being part of a “neo-Marxist movement” impugns his ability to critique it accurately.

In Affluent and Black, and Still Trapped by Segregation, John Eligon and Robert Gebeloff note that “Black families making $100,000 or more are more likely to live in poorer neighborhoods than even white households making less than $25,000. This is particularly true in areas with a long history of residential segregation.”

A study from the Equality of Opportunity Project found that upper class Black folks face inequities in access to the health care system. Additionally, due to the history of racial segregation in housing and the deliberate placing of African-American neighborhoods in undesirable areas by white city planners, race and not class status was the largest factor in determining factor in exposure to  P.M 2.5, a damaging health particle created when fossil fuels are burned. The Environmental Protection Agency notes, “Black Americans are subjected to higher levels of air pollution than white Americans regardless of their wealth.”

Moreover, upper class Black people are subjected to racial profiling by police officers of lower income, including incidents where black folks of higher incomes have been arrested going into their own homes, and a wealthy African-American NBA player went into an expensive jewelry store and was subsequently harassed by police who thought he didn’t belong there.  Therefore, the critique that critical race theory has of Marxism, which Abdullah Andalusi misses, are how the white proletariat and white upper class perpetuate the oppression of black people.

Abdullah Andalusi’s accurately notes that W.E.B Dubois was influenced by Marxism but omits to mention W.E.B Dubois’ famous essay, titled Marxism and the Negro Problem, where Dubois indicated that Marxism failed to conceptualize how the white proletariat and white capitalist class equally exploited the Negro. In other words, Marxist emphasis on analyzing oppression through the lens of class and economics obfuscates how structural racism helps the white poor at the expense of even the black of upper economic classes. Andalusi replicates this error of Marxists by mentioning how there are poor white people in America in his critique of critical race theory.

Frank Wilderson, a prominent critic of Marxism within Black political thought, indicates that Marx’s concept of workers is inapplicable to Black people, writing: “Work is a white category. … The point is we were never meant to be workers…” In other words, the fact that Black people were brought to America as slaves as a source of unpaid labor. The fact that structural racism has compelled large segments of Black communities in inner cities into the position of the sub-proletariat, which Marx believes had no role to play in the “communist revolution” and was in fact a “threat to the revolution.”

This why many critical race theorists have seen Marxist ideology as unable to provide adequate to understand and redress to institutional racism.

Applying Abdullah Andalusi’s Association Fallacy 

What Abdullah Andalusi  makes  is an association fallacy whereby he concludes that elements of Marxist influence on critical race theory make the theory part of a  neo-Marxist movement.  Influential Muslim brotherhood thinker, Sayyid Qutb called for the creation of a vanguard that modeled themselves after the pious companions of the Prophet Muhammad, peace be upon him that would implement Islam in the world, which on the surface level may seem similar to the Marxist Leninist call to establish a class conscious vanguard party composed of the working class. Of course, one can also see traces of Leninist influence in the way Hizb Tahrir’s Taqi al-Din al-Nabhan set up the organizational structures.

Interestingly enough committing the same association fallacy of Abdullah Andalusi, was Hamza Yusuf, who in a lecture titled “Framing Islam Into Marxist Thought”  referred to Qutb and Ali Shariati as both being  “repackaged Marxists” to the displeasure of many Muslims.

Of course, one may note that Ali Shariati wrote an entire book titled Marxism and Other Western Fallacies: An Islamic Critique and Sayyid Qutb viewed the proliferation of Socialist thought among Muslims as being indicative of jahiliya. Yet the association/influence fallacy deployed by Hamza Yusuf allows him to refer to Qutb and Shariati  as “repackaged Marxist” based upon perceived elements of Marxist influences in their works is also continuously committed by Abdullah Andalusi in his efforts to label  the black political thinkers in critical Race theory as being part of a neo Marxist movement.

Simply put, Abdullah Andalusi hasn’t done sufficient analysis to prove that critical race theory is a neo-marxist movement. Here is a challenge for him. Let’s take a specific analytical piece within critical race theory titled Serving Two Masters: Integration Ideals and Client Interests in School Desegregation Litigation by Derrick Bell.   In this article, Bell discusses the failure of school desegregation efforts. This article is considered a foundational work within critical race theory that brought attention to systemic school segregation against African-Americans.  What Marxist,  neo-Marxist, or Post-modern tools does Bell deploy to come to his legal analysis and how will the faith of an African-American Muslim be contravened by adopting Bell’s application of critical race theory to understand school desegregation? Lastly, how is neo-Marxism promoted through this work?

How Abdullah Andalusi misreads critical Race theory

The very fact that Abdullah Andalusi inaccurately perceptive critical race theory as being part of a “neo-Marxist movement” impugns his ability to comment on it legitimately. Abdulah Andalusi writes:

 

If “Whites” have more wealth than African-Americans do, CRT explains this as “domination.’. However, wealth disparity alone does not necessarily mean the domination of one group by the other. When the Muhajireen (emigrants) came with the Prophet (ﷺ) to Yathrib to start the Islamic polity, Al-Madinah (the City – a normative title if ever there was one), the Muslims of Madinah (the Ansar, helpers) had vastly more wealth than the emigrants, and this remained mostly the case. The Islamic concern was not to equalize wealth, but to ensure that the emigrants had their basic needs and requirements met…”

 

Critical race theory’s claims are reversal causal of what Abdullah Andalusi claims. critical race theorists look at manifestations of structural racism against black people from slavery, sharecropping, predatory lending, real estate discrimination, the disproportionate placing of loan sharks in black communities, racist banking practices and other forms of racially based oppression and from that concludes that whites having more wealth than Blacks are rooted in this larger  racial domination.

Additionally, critical race theory looks at ways in which the system of white supremacy grants even poor whites better-living arrangements than even upper-class blacks. Perhaps, most demonstrated by how the ability of racial segregation to confine even upper class Black Americans in neighborhoods wherein they are subjected to devastating health toxins on a much higher level than either poor whites.  Both critical race theories analyze how structural racism influences Blacks of the higher classes and the specifics as mentioned earlier as to how critical race theorists arrived at their conclusion that the white-Black wealth gap is a form of domination renders the rest of Abdullah Andalusi’s argument null and void.

Black-Americans have such minimal wealth that at current trends even two whole centuries from now they will continue to lag in terms of household wealth in comparison to whites.  Abdullah Andalusi’s analogy between Black Americans and White Americans, and the Ansar and Muhajireen is absurd for several reasons.

First, Black Americans was brought to America through forced migration on slave ships,  whites were able to accumulate and pass on transgenerational wealth through slavery, and even after slavery, the U.S government financially compensated white slave owners for losing their former slaves whereas former black slaves received nothing.  After slavery, Blacks were subjected to Black Codes that prohibited them from establishing businesses and other enterprises for socio-economic advancement, and many were forced into a de facto system of slavery known as sharecropping. The G. I Bill, which aided White Americans to have a path to homeownership, was denied to Blacks. The New Deal passed during the great depression to provide economic relief to American citizens were also denied mainly to Blacks.

Additionally, the American socioeconomic system facilitates white people building wealth from Black people in explosive ways that Islam would find objectionable. For example, the bank Wells Fargo steered Black people whom they referred as white people into obtaining high-interest usurious home mortgages. In Bank Accused of Pushing Mortgage Deals on Blacks,” Michael Powell notes “for a decade, systematically [singled] out blacks in Baltimore and suburban Maryland for high-interest subprime mortgages.” Option One, the mortgage wing of H & $ Block, charged a Black borrowers with a credit score of 523 $10, 635 to finance $167,000, while a white borrowers with a credit score of 520 paid $2275 to finance.  Black people with higher credit score were still given higher interest rates on mortgage loans than whites with lower credit score were once against demonstrates how structural racism facing Black Americans regardless of their economic class. In “The Collapse of Black Wealth,” by Monica Potts, she notes that the subprime mortgage crisis, in which many Black borrowers defaulted on high usurious loans, the devastated wealth of African-Americans.  Economic Policy Institute indicates, “black households had a median net wealth of just $4,900 in 2010, compared with $97,000 for white households. A third of black households had zero or negative wealth.”  A recent study from the Institute of Policy Studies also found that by 2083, the median wealth of Black households would likely fall to zero.

Though, while Islam does not seek to make human beings “absolutely equal” in terms of wealth such as Marxism when the source of wealth disparities are rooted in exploitative practices. Neither Islam would find objectionable and outright haram, i.e. the discriminatory racial issuing of high usurious loan, challenging such wealth inequality is not Un-Islamic, nor would the only goal of Muslims be to ensure the population at the receiving end of these unjust economic practices have their basic needs met. Theoretically speaking, if African-American families had their basic needs met in terms of food, clothing, and shelter (which is not the case), yet wealth disparities were still being facilitated due to racially discriminatory high-interest loans, this would fail to live up to Islamic standards of justice.  The fact that Islam emphasizes earning one’s wealth in ways which are halal (Islamically permissible) is an indications of this fact. On the day of judgment, humans will be questioned as to their wealth and how they earned it.  

Abdullah Andalusi’s Critique of CRT is just as applicable to non-CRT, Antiracism Scholarship

Like Muslim anti-critical race theorists Daniel Haqiqajtou, Abdullah Andalusia also posit that Muslims can learn about structural racism and “without having to read a single book of Derrick Bell or any of the coterie of CRT writers.” He then discusses how several of the studies I cited are outside the realm of critical race theory.  Abdullah Andalusi like Daniel Haqiqajtou fails to explain how scholarship on structural racism and studies on structural racism would not be a victim to the same critique as Bell. For example, the study I cited on wealth disparity between Blacks and Whites comes from an organization titled Equality of Opportunity Project, whose research is rooted in some liberal egalitarian premises that Abdullah Andalusi finds problematic in Bell. Abdullah Andalusi, based upon his same contentions against Bell would be forced to argue how the liberal assumptions of this study mean Muslims should reject it.

Additionally, several studies on institutional racism are conducted by Civil Rights Organizations that have foundational egalitarian premises that Abdullah Andalusi would find problematic. With the liberal egalitarian principle that human beings should be free from unreasonable intrusions of privacy, the ACLU conducted a study finding Blacks are subjected to police harassment at alarming rates. The study is rooted in liberal and not Islamic foundations as to why police harassment of Black people is wrong.   Is Abdullah Andalusi going to pen his next article why Muslims cannot accept the ACLU’s studies on police harassment of black people because its bases the notion that police harassment is bad on liberal concepts? If no, why are Bell’s insights on structural racism and how it operates to be rejected because he has egalitarian ideas influencing his work?

Michelle Alexander in The New Jim Crow: Mass Incarceration in the Age of Colorblindness, where she discusses how various drug policies have mostly resulted in Black American men being subjected to a new Jim Crow. Her belief in Democratic Socialism guides much of her scholarship on the subject; Abdullah Andalusi could just as well argue this means Muslims cannot accept Alexander’s analysis on the Jim Crow because the Democratic socialist ideals undergirding her work, if adopted by Muslims, can inhibit the Caliphate.

Well, perhaps, Abdullah Andalusi and Daniel Haqiqatjou can present us with scholarship in the field of anti-racism wholly devoid of influences in western sociology or liberal assumptions of egalitarianism, or any un-Islamic influences whatsoever. Whose authors and researchers hold views, which in 100% conform to Islam in every way on topics ranging from slavery, predatory lending, black codes, redlining, Jim Crow… etc…  Present us with an Islamic alternative on understanding school desegregation so that Derrick Bell’s work is unnecessary.

 Remembering the Lessons of Imam Abdullah Haroon

The efforts of Muslim public speakers to render “unislamic” a body of knowledge that provides legal analysis on oppression of Black people should be a wake up call to Muslims.

Muslims should do well to remember the valuable lesson in the life of Imam Abdullah Haroon. He was an Imam in Apartheid South Africa who urged the Muslim community and Islamic scholars of his day to join in the effort of resisting apartheid. The Islamic scholars and the broader Muslim community at the end were apprehensive about joining blacks in fighting apartheid, concerned with Marxist influences on organizations such as the African National Congress and Pan-African Congress.

The Muslim Judicial Council of South Africa declared “Has the government forbidden the worship of Allah and spreading of Islam? Has the government closed down or ordered the demolition of any Mosque in a declared white area?”  So long as the Apartheid South Africa government did not prevent Muslims from their ritualistic acts of worships, the Muslim Judicial Council did not believe in joining the armed resistance against apartheid. The Muslim Judicial Council of South Africa did not perceive the ways in which apartheid hindered dawah to Islam, by segregating Blacks into Bantustans and forcibly subjecting them to Christian education.

The Muslim Judicial Council legal verdicts for why Muslims shouldn’t join the struggle against apartheid mirrors how Daniel Haqiqatjou while viewing critical race theory as threatening the aquidah of Muslims, failed to conceptualize how racial injustices have historically treated the aqidah of African-American Muslims. Though forced conversions to Christianity and corporal punishments being issued to enslaved Africans who openly practiced Islam.

In an effort to end apartheid, Imam Haroon reached out and built bridges with Black communities and liberation movements, such as the African National Congress and Pan-African Congress.  His stance, according to Ursula Gunther, represented, “A break with the ulama’s hegemony.”  Soon, Imam Haroon became a member of the Pan African Congress and was “dedicated to the overthrow of apartheid by all means at its disposal, including violence.” Imam Haroon was arrested under the Terrorism Act of 1967 and because of his struggle against apartheid; he would be assassinated by apartheid South Africa’s police force while under interrogation, because of him being classified as an embarrassment to the ulama of his day, “Haroon was virtually forgotten by Muslims.

Like the Muslim anti-critical race, theorists of today, the “scholars” of the Muslim Judicial Council were concerned about the Marxist influences of various Black anti-apartheid movements. As long as the apartheid government didn’t prevent them from religious acts of worship, they did not see it as obligatory to overthrow apartheid. Imam Abdullah Haroon was viewed as an embarrassment to the Muslim community of his day that few Muslims attended his jannazya.  Only years later, after the fall of apartheid, would Imam Abdullah Haroon’s name be honored with his Islamic scholars who criticized him being viewed as cowards.

The Muslim anti-critical race theorists of today mirror the Islamic scholars during the era of Imam Abdullah Haroon, a cowardly episode in Islamic history.   These Muslim anti-critical race theorists have little engagement with Muslims in blacks communities impacted by jim crow today, they dismiss a body of work dedicated to analyzing the oppression of black people as “nonsense”, they promote misconceptions of black political thinkers, and they demonstrate utter apathy towards actualizing Islamic resistance to white supremacy.

Muslims have a choice of deciding as to whether they will follow the path of Imam Abdullah Haroon and his unapologetic support of black resistance to structural racism, or follow in the way of the Muslim anti-critical race theorists.

The answer to this question will have major implications in terms of Islamic outreach to oppressed black communities and Dawah in African American communities.

Muslims: The choice is yours. What path will you take?

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.

https://muhammadhakeem.wordpress.com/2013/07/31/western-mans-hatred-for-muhammad/