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Notes from a Boy @ The Window

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Notes from a Boy @ The Window

Category Archives: Religion

Pitt Graduation Day, +25 Years, +25 Hard Truths

26 Tuesday Apr 2016

Posted by decollins1969 in 1, Academia, Boy @ The Window, Carnegie Mellon University, Christianity, culture, earth, wind & fire, Eclectic, eclectic music, Hebrew-Israelite, Mount Vernon High School, music, Pittsburgh, Politics, Pop Culture, race, Religion, University of Pittsburgh, Youth

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Bitter Truths, Bruce Anthony Jones, Commencement, Daniel P. Resnick, Disillusionment, Graduation, Hard Truths, Joe William Trotter Jr., Lessons Learned, Marc Hopkins, Mary J. Blige, Meritocracy, Michael Jackson, Narcissism, Pitt, Prince, Regis Welch, Self-Discovery, Trust, U2


Peterson Events Center (where they do all the commencements now) University of Pittsburgh, Pittsburgh, PA, circa 2008. (http://www.rosser.com/).

Peterson Events Center (where they do all the commencements now) University of Pittsburgh, Pittsburgh, PA, circa 2008. (http://www.rosser.com/).

I can’t believed that I’ve lived long enough to make a quarter-century since my end to undergrad at the University of Pittsburgh! It makes me sound old, at least to the twenty-one year-old I used to be. The one who couldn’t decide between a J.D. and an M.A./Ph.D. program. The person who worried that they would have an MA before their driver’s license. The young ‘in who believed that my advanced degree choices would define my career and life more than anything else.

That person was wise beyond his years, and yet stupid at the same time. He believed in the American meritocracy, in the triumph of hard work, talent, and a Christian faith over every obstacle. He believed that any costs incurred on the path to the MA — and later, the PhD — would be covered in the Bank of a Great Career. He believed, most of all, that professors as advisors and mentors would be there to guide his path every step of the way, the trustworthy individuals that most of them had proven themselves to be.

Me & Mark James (Cropped), Pan-African Graduate & Professional Student Association, University of Pittsburgh, February 27, 1993. (Lois Nembhard).

Me & Mark James (Cropped), Pan-African Graduate & Professional Student Association, University of Pittsburgh, February 27, 1993. (Lois Nembhard).

So much of that belief system was poisoned by the e. coli bacteria of academia and by the leaching lead pipes of American -isms. From my trials at Pitt to my tribulations with Joe Trotter, Dan Resnick, and Bruce Anthony Jones. The fact that my entire nineteen years of teaching, consulting, and nonprofit work has been cobbled together out of necessity and constantly changing circumstances, on which ground has rarely been solid. That after eighteen years and six months of payments, and I’m still a decade or so away from paying off student loans I began borrowing seventeen days after graduating from Mount Vernon High School in ’87.

If I had to talk to my twenty-one year-old self now, I’d say, get the MA in history, then get certified to teach at a high school somewhere. Spend the precious moments not in the classroom reaching high school-age students honing your craft as a writer. Jump headlong into putting down in words your experiences growing up, your times as a Hebrew-Israelite and in Humanities. Get that ms turned into a published work. Work hard at understanding the larger issues and contexts that make America the seething contradiction that it has always been, between racism and freedom, individualism and multiculturalism, social control and narcissism. Then, somewhere between the age of twenty-five and thirty, maybe, go back to school and earn that PhD in history, or in education, and take a few social psychology courses focused on personality disorders along the way.

That is the benefit of 20/10 hindsight (I’d say 20/20, but I still see most things at 20/15, and with warp speed at that!), of course. One big barrier I faced twenty-five years ago is a thorough and excoriating understanding of myself and the life I had to live. I remembered so much of my past that I never questioned the things that I’d forgotten. About abuse, physical and sexual. About deprivation, real and imagined. About people, the layers of yellow onions that most sheepishly are.

Unfortunately, I’d learn the most about what I’d forgotten in my forties, well after most people reconnect with the bitterest parts of their past (if any ever dare to). That I know what I know now is in the category of “better late than never.” Some things, though, I needed to know much sooner than 2014 or 2002. Like my discovery of my ambivalence toward academia. Not teaching or publishing per se. But the idea that I could only be taken seriously by publishing scholarly works that mostly would be read by a few dozen colleagues or when I assigned them to my students. I didn’t figure out how to make my ambivalence work for me until I was thirty-seven, and then, with me at mid-career, fighting to move forward.

Chris Farley facing a hard truth, being hit by a 2x4 in Tommy Boy (1995), April 26, 2016. (http://stream1.gifsoup.com/).

Chris Farley facing a hard truth, being hit by a 2×4 in Tommy Boy (1995), April 26, 2016. (http://stream1.gifsoup.com/).

The silver lining is, that if it weren’t for my time at Pitt, I simply wouldn’t be here to write these words at all. The pressures and pollutions of this world would’ve killed me. Or worse still, killed my inspirations and aspirations, rendering my imagination, my sense of what makes a just and wise world, dead. I’d be as bitter as a cup of Italian roast coffee mixed with vinegar and raw horseradish.

I’m sure that even among my more successful colleagues — and even more sure among my less successful ones — their journeys since the halcyon times of undergrad and even graduate school have been bittersweet. That is life. Especially in a nation in which others encourage us to have aspirations beyond the stars, a complete contradiction to that cracked concrete-reinforced reality that is America.

But even if all of the remaining highs in my career and life outnumber the lows by ten-to-one (who knows, right?), two truths are clear. One is that most people who experience any depth of success in their lives tend to remember the lulls and ruts more than their moments at the top of the mountains. Two is that without me having climbed that first mountain, the college degree mountain, I would have a story to tell, but would lack the words to tell it. I would still be living vicariously through the music of others, whether U2, Earth, Wind & Fire, Michael Jackson (RIP), Prince (RIP), or Mary J. Blige. And for me, at least, as genius as they are — alive and dead — I still need to tell my own story.

Prince, circa 2013 concert, April 26, 2016. (Ethan Miller/Getty Images).

Prince (1958-2016), circa 2013 concert, April 26, 2016. (Ethan Miller/Getty Images).

Afrocentrists, Evangelicals, Hebrew-Israelites and the False Revolution

28 Monday Mar 2016

Posted by decollins1969 in 1, Academia, Boy @ The Window, Carnegie Mellon University, Christianity, culture, Eclectic, Hebrew-Israelite, Mount Vernon New York, Patriotism, Pittsburgh, Politics, Pop Culture, race, Religion, University of Pittsburgh, Youth

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Afrocentric, Afrocentricity, Authentic Blackness, Authority Figures, Black Action Society, Child Abuse, Covenant Church of Pittsburgh, Cross of Gold (1896), Dick Oestriecher, Domestic Violence, Estelle Abel, Evangelical Christianity, Frances Cress Welsing, Frederick K.C. Price, Gospel of Prosperity, Hoteps, Jack Van Impe, Judah ben Israel, Karl Marx, Kenneth Copeland, Kufi, Marxism, Maurice Eugene Washington, Molefi Asante, Neo-Marxists, Ostracism, Prosperity Gospel, Racism, Rapture, Religion, Wendy Goldman, William Jennings Bryan


Kenneth and Gloria Copeland, Believer's Voice of Victory television broadcast, November 23, 2011. (Carpetsmoker via Wikipedia). Released to public domain via CC-SA-3.0.

Kenneth and Gloria Copeland, Believer’s Voice of Victory television broadcast, November 23, 2011. (Carpetsmoker via Wikipedia). Released to public domain via CC-SA-3.0.

For nearly all of my life folks with even a kernel of authority have tried to convince me that there was one right way to live, one true path to liberation. Mostly religion has been the means through which others have attempted to box me in, although ideologues around Marxism, Afrocentricity, and Capitalism have all been in my figurative kitchen over the years. And like any well-meaning human being, at times I tried real hard to adapt myself to these right ways of thinking, of living out the one correct way to live. Only to fail, or rather, to recognize that none of these ways are the one right way, unless you are a closet right-winger, a conservative (non-ideological) wearing revolution-esque clothing.

My introduction to this madness began with my years as a Hebrew-Israelite, from April ’81 to April ’84 (although I wore my kufi until September ’84). That any parent could suddenly impose a new religion on their kids without explanation is abusive enough. When combined with vague notions about the Lost Tribes of ancient Israel and the wearing of clothes that set us apart culturally while in the middle of puberty, it was a forced societal ostracism. Even still, I tried to live by these strictures. “Remember the Sabbath day and keep it holy.” Eat kosher food, don’t use Ivory soap, shop only at Black or Hebrew-Israelite stores, avoid “unclean issues of blood.” But the physical abuse and poverty that came with being a Hebrew-Israelite in the Judah ben Israel madhouse of contradictions at 616 made me despise anything involving Hebrew-Israelite pretty much for all time.

Molefi Asante speech, Philadelphia, PA, September 13, 2014. (AP photo/file).

Molefi Asante speech, Philadelphia, PA, September 13, 2014. (AP photo/file).

Fast-forward a few years to the early 1990s, to the rise of Afrocentricity and the Afrocentric ethos. After three and a half years of being around Hebrew-Israelites, these kente-cloth wearing fools made me weary more times than not of their exclusionary our-way-or-no-way Blackness. Molefi Asante and the late Frances Cress Welsing were just the tip of a much larger iceberg in search of revolutionary “authentic” Blackness. From the Afrocentric undergrads who hijacked the Black Action Society leadership at the University of Pittsburgh in 1991 to folks who picked arguments with me for “sounding White” while I was in grad school, I saw them the same way I saw my now idiot ex-stepfather and the obnoxious Estelle Abel from my high school days. They were well-meaning but stupid. As far as I was concerned, they thought that their words alone would foster a revolution, that being Black meant turning one’s back on the world while also indirectly embracing an ethnocentric capitalism. Or at least, a Black American collective individualism, otherwise known as an “Afrocentric cool.”  I could not, I would not, exchange one form of oppressive uplift in Hebrew-Israelites for the shiny fool’s gold that mostly represented the Afrocentrists.

The neo-Marxists I met in Pittsburgh throughout the 1990s were no better. For all their revolutionary rhetoric, theirs was a world of theoretical activism, of scholarly examples of past oppression. Most of them didn’t know poverty and didn’t comprehend oppression beyond their own limited experience. Most of all, they couldn’t find a connection between American racism and class oppression if I gave them an industrial strength magnet. The fact that most of them hadn’t read Franz Fanon, W. E. B. Du Bois, Eric Williams, C. L. R. James, Anna Julia Cooper, Zora Neale Hurston, Derrick Bell, Angela Davis — but could quote Karl Marx the way Hebrew-Israelites could quote the Torah and Afrocentrists could quote Asante and Welsing — I found troubling. That’s putting it nicely. I found it contemptuous that folks who didn’t know my experience or who would all but refuse to read folks who written about experiences like mine would expect my allegiance to an ideology that was never meant for people who look like me.

The evangelical Christian part of my life was literally the last of the major dogmas to go. It was the hardest for me because I literally had given my life to Jesus in the midst of the whole Hebrew-Israelite crisis, Easter Sunday ’84. With my Mom coming down the same path by the late-1980s, it made it easier to not interrogate my Christianity as thoroughly as I would excoriate Afrocentrists and Marxists in graduate classes and in articles and papers a decade later. But even at nineteen, I realized that the Van Impe’s weekly predictions of the Apocalypse were as ridiculous as Welsing’s exulting of the magical properties of melanin. Or, for that matter, a fake Balkis Makeda cautioning against the use of Ivory Soap among her Hebrew-Israelite flock because of a dream she had.

Grant Hamilton cartoon for Judge Magazine on William Jennings Bryan's "Cross of Gold" speech, Democratic National Convention, Chicago, July 9, 1896. (Wikipedia). In public domain.

Grant Hamilton cartoon for Judge Magazine on William Jennings Bryan’s “Cross of Gold” speech, Democratic National Convention, Chicago, July 9, 1896. (Wikipedia). In public domain.

I went along to get along for years, until the hypocrisy of evangelical Christianity’s Gospel of Prosperity became too much. They took the metaphor of William Jennings Bryan’s cross of gold and actually went literal and nuclear with it. Somehow being Christian now meant blind patriotic allegiance to anything US and fully supporting capitalism, and yet an exclusionary separation between “true” evangelical Christians and the rest of the world. Especially on Rapture Day.

The last time I sat comfortably in a pew was in January ’97, although I’ve been to churches of various denominations dozens of times since. I still believe in Jesus, the life and the death and even the resurrection. But I don’t believe in most who claim to represent him, yet turn around and ignore the vulnerable standing right in front of them, making weak claims around individualism and poverty in the process.

In so many ways, evangelicals, Marxists, Afrocentrists, and Hebrew-Israelites are more alike than different. They all insist on a singular path, a quintessential truth. While some aspects of their thinking are appealing, I find accepting their bullshit in entirety poisonous to my spirit, mind, and gastrointestinal tract. There still may well be a revolution or even a rapture, but it won’t be because of any of these groups.

On My Own Narcissism

19 Saturday Mar 2016

Posted by decollins1969 in 1, Academia, Boy @ The Window, culture, Eclectic, Mount Vernon New York, Patriotism, Politics, Pop Culture, race, Religion, Youth

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American Narcissism, Donald Trump, Humanities, Jean W. Twenge, Narcissism, NPD, NPI, Self-Awareness, Ted Bundy, W. Keith Campbell


You are from God, little children, and have overcome them; because greater is He who is in you than he who is in the world.

— 1 John 4:4 (New American Standard Bible)

For those who regularly read my blog, you’ve probably noticed the increased focus over the past year on the issue of American obsession with individualism and its own greatness mythology. At least, the parts of which I’ve roughly translated into a collective American narcissism, or a collective American absorption with itself. It has become the latest idea, my latest potential project, but still too early to tell what, if anything, will come out of this so far. Most Americans remain blissfully unaware of anything that doesn’t involve winners, losers, vicarious living, and America always being seen as #1 at everything (even though in most cases it isn’t).

This post, though, isn’t about how the world’s #1 nation is deeply flawed by a narcissism that runs nearly as deep as the center of a black hole. No, this post is all about me. Really, it’s about the fact that even as I recognize America’s narcissism — both historical and current — that I myself am not inoculated from that narcissism.

Expanding red giant stars will engulf too-close planets before turning into white dwarfs, August 13, 2013. (James Gitlin/STScI AVL via http://www.space.com/).

Expanding red giant stars will engulf too-close planets before turning into white dwarfs, August 13, 2013. (James Gitlin/STScI AVL via http://www.space.com/).

My first bout with narcissism began at the end of elementary school at William H. Holmes in Mount Vernon, New York. It was the spring of ’81. I’d just finished up three years as a straight-A student, been made into a Hebrew-Israelite, came in second for a city-wide essay contest, and been granted the honor of introducing the keynote speaker at my graduation. Even with fighting my best friend Starling, my family’s slow but steady fall into grinding poverty, and the next six years of Humanities in front of me, who wouldn’t have a head as inflated as the Sun at its red-giant stage?

As I wrote in Boy @ The Window

I firmly believed that no one in the world was smarter than me. It wouldn’t have been any funnier if I’d pretended I was Mr. October himself, Reggie Jackson, saying his words, ‘Sometimes I underestimate the magnitude of me.’

It took a year of relative mediocrity while in seventh-grade Humanities for my march toward narcissistic personality disorder to end at the cliff of disillusionment. I wasn’t the “smartest kid in the whole world.” But as I also discovered in my time in this magnet program, neither were any of my classmates.

Perhaps the biggest lesson here was that I was all of eleven and twelve years old when America’s narcissism with individual achievement had caught me in a tangled web of lies and myths. No success or failure or anything in between occurs in a vacuum. No individual’s success happens purely on her or his own, without support, context, and in many cases, an advantage of one sort or another. It took years to learn this lesson, between Humanities and graduate school, the nonprofit world and academia, to learn to give up on the bullshit that is the American meritocracy.

That’s not to say that one can eliminate selfishness (which isn’t the same as narcissism, by the way), or shouldn’t strive for success or a better life for themselves or their kids or their families. But we should always ask ourselves why, in what context, how should we measure our victories, and even if running over others to achieve those victories is the right way to live? Most Americans don’t ask, don’t tell, don’t verify, and don’t think about their lives in this way, because most of us have been taught by this culture that the empathetic lens is a loser’s way of viewing the world.

My NPI Score, done August 20, 2015. (http://personality-testing.info/tests/NPI.php).

My NPI Score, done August 20, 2015. (http://personality-testing.info/tests/NPI.php).

I have taken a read — actually, several in the past year — of Jean M. Twenge and W. Keith Campbell’s book The Narcissism Epidemic: Living in the Age of Entitlement (2009). Theirs is a good base to begin to view American society as one so obsessed with individualism that it renders us all anywhere between a little narcissistic to borderline Donald Trumps and Ted Bundys. The psychologists and psychiatrists in this niche have a test for narcissistic personality disorder or NPD, the Narcissistic Personality Index. It consists of 40 questions, seeking to determine whether one is low, medium, or high in narcissism within the index.

I took the NPI last August, and scored a 9 out of 40. It meant that I have some narcissistic tendencies, but only scored higher than 35 percent of those who’ve taken the NPI. I wasn’t even close to being an average American narcissist! Not really a surprise, as those seeking to take such an index are likely less narcissistic than their navel-gazing neighbors.

So, I am in this world and mostly of it, if only because it’s hard to divorce one’s existence from the world in which they live. But I am self-aware enough to know my own narcissism, and empathetic enough to see the narcissism in others.

Great. It still means that as a nation, our narcissism goes as far back as the mind can imagine. It still means that in a couple of centuries, historians will lament about the America that was. Those historians will see a country and a people so busy in building themselves up that they stomped on the oppressed and crushed the downtrodden in the process. A US with so many myths and ideals, but so few attempts at making any of them true.

A Narcissist’s Dream

14 Monday Mar 2016

Posted by decollins1969 in 1, culture, Eclectic, High Rise Buildings, New York City, Politics, Pop Culture, race, Religion

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Beauty, Bigotry, Christopher Lasch, Donald Trump, Drumpf, John Oliver, Kim K., Kim Kardashian, Last Week Tonight, Mob, Mob Violence, Narcissism, Narcissistic Personality Disorder, NPD, Obsessive Individualism, Racism, Rev. Al Sharpton, Self-Love


Spinning coin (can't make heads or tails of it), March 12, 2016. (http://bestanimations.com).

Spinning coin (can’t make heads or tails of it), March 12, 2016. (http://bestanimations.com).

We’re a nation of narcissists, this is true. Christopher Lasch wrote as much in his bestseller The Culture of Narcissism in 1979. But he was only examining American culture between the end of World War II and the 1970s, the “Me Decade.” Lasch wasn’t looking at obsessive individualism as a unique and historical American trait, one with roots as far back as Jamestown and Henry Wadsworth Longfellow’s poem “Paul Revere’s Ride” (1860). He was looking at how the American obsession with self had evolved into “self-love” and a constant need for either attention or navel-gazing, as evidenced by the rise of pop psychology in the 1960s and 1970s.

Too bad Lasch isn’t around in 2016 to see how far down the rabbit hole America has gone. Between Kim Kardashian-West (at least for the moment) and 2016 GOP presidential candidate Donald J. Trump, it is obvious that we have a national crisis of narcissism on our hands. The two of them are the same side of a two-headed coin. One has traded on their family and beauty in exchange for millions of fans and tens of millions of dollars. The other has built an empire based on his father’s fortune and his brand of self-love. Both have taken advantage of White privilege and class privilege to drive their constant need for fame and attention. And since game knows game, they have both earned themselves an audience of millions who themselves are obsessed with themselves. Or at least, with seeing themselves as successful by living vicariously through the likes of Kim K and The Donald.

The New Material Girl

Kardashian “broke the Internet” again this past week, this time with a tweet that included a “naked” picture of her posing in front of a full-length mirror. I say “naked” only because she redacted her breast and privates, so that while she was naked when taking the picture, it’s not really a naked picture. Obviously Kardashian can do whatever she wants. Anyone with an objective eye can see that Kardashian has as much beauty as genetics and plastic surgery can muster. Anyone who objects to her taking photos of herself in the nude on moralistic grounds is either a prude or a hypocrite, given the number of people who pay attention to her and her brand.

Donald Trump posing with Kim Kardashian at Celebrity Apprentice event, New York, 2010. (Mathew Imaging/WireImage via http://eonline.com).

Donald Trump posing with Kim Kardashian at Celebrity Apprentice event, New York, 2010. (Mathew Imaging/WireImage via http://eonline.com).

Kardashian is a narcissist, and those millions of folks who follow her on Twitter, watch her shows on E!, buy her products and/or jack off to her are narcissists as well. Not because she has maintained a slamming body despite pregnancy, reaching her mid-thirties, or her five-three frame. Kardashian is a narcissist because she embodies most of the clinical symptoms it. According to The Diagnostic and Statistical Manual for Mental Disorders, Fifth Edition (DSM-V), narcissistic personality disorder (under the code 301.81) is “a persistent manner of grandiosity, a continuous desire for admiration, along with a lack of empathy.” In order to determine if a patient may have narcissistic personality disorder (NPD), a psychiatrist must determine if that patient meets at least any five (5) of the nine (9) standards below:

1. A grandiose logic of self-importance (✓)
2. A fixation with fantasies of unlimited success, control, brilliance, beauty, or idyllic love (definitely ✓)
3. A credence that he or she is extraordinary and exceptional and can only be understood by, or should connect with, other extraordinary or important people or institutions (see her collection of friends, lovers: ✓)
4. A desire for unwarranted admiration (✓)
5. A sense of entitlement (✓)
6. Interpersonally oppressive behavior
7. No form of empathy
8. Resentment of others or a conviction that others are resentful of him or her
9. A display of egotistical and conceited behaviors or attitudes (✓)
(American Psychiatric Association, 2013).

It would be hard to know for sure where Kardashian would stand on 6., 7., and 8. without some serious time on a couch or knowing her beyond her public displays of all things herself. Still, it was easy enough to get to six standards without the need for a PhD in psychology or a psychiatric license.

What is worrisome about both Kardashian and Trump, though, is their endless legions of fans and supporters. Kardashian has been peddling herself as Whiteness personified, an entitled upper-class Beverly Hills daughter of O.J. Simpson friend and defense lawyer Robert Kardashian (of Armenian descent) and Kris Houghton-Kardashian-Jenner. Despite the ethnic contradictions, Kardashian’s success has been based in the idea of the glamorous life, the ability to be ostentatious, to rub shoulders, elbows, and other anatomical parts with the rich and famous and the up-and-comers. Between the sex tape with Ray J. that made its way to the Internet and the start of Keeping Up With The Kardashians (both in 2007), her brand of narcissistic Whiteness has been on display now for a full decade. There’s no way that someone whose only job prior to reality TV was as a stylist would be doing this well without the blind support of millions of Americans who have the narcissism, but lack the funds to fuel it.

Damien Meets The Donald

The same is true of GOP presidential frontrunner Donald Trump. He would not be in the position to run against either Hillary Clinton or Bernie Sanders were it not for his four decades in the public eye. Between his casinos, his business ventures (which include numerous failures and five Chapter 11 filings), his immense number of interviews, his three marriages and extramarital affairs, and his NBC TV show The Apprentice (2003-15), Trump’s name is legend. At least for 1990s rap artists and generations of Whites who have bought his books on entrepreneurship in the millions.

Trump, or to go back to the original (thank you, John Oliver), Drumpf, would fulfill all nine standards for narcissistic personality disorder. His constant expressions of misogyny, his equating of Mexicans with rape and criminality, his belief that all protesters need to “get a job,” his insistence that the world is divided between winners and “losers.” All while Trump believes that his very name equals success, no matter the amount of evidence that contradicts his inverted reality. On the 40-point-scale of the Narcissistic Personality Index, Drumpf would likely score between a 38 and a 40, a perfect or near-perfect score. A score, by the way, that no one other than a narcissist would be proud of.

Damien TV series poster, A&E, accessed March 13, 2016. (http://imdb.com).

Damien TV series poster, A&E, accessed March 13, 2016. (http://imdb.com).

Drumpf, though, is a snake-oil salesman who benefited from his father’s slum-lording ways, inheriting a company in 1971 and part of Fred Trump’s $200 million upon the latter’s death in 1999. If Bill Gates isn’t a self-made billionaire, then Drumpf was born two marathons ahead of Gates in the human race for wealth. Yet Trump has presented himself for years as the epitome of Horatio Alger, and to the detriment of millions of Whites who actually believe that Trump’s life is a rags-to-riches story. The bankruptcies don’t matter. The failures of Trump Shuttle, Trump University, Trump Entertainment Resorts, none of that has mattered. All that matters, apparently, is that Trump is a billionaire (no one really knows how much he’s worth; could be anywhere between $250 million and $3.9 billion), and that he promises to “Make America Great Again.”

Unlike Kardahshian, Trump openly attacks anyone who contradicts his narcissistic image of himself and his world. He has for years. The so-called Central Park Five wrongly convicted in the 1989 wilding gang rape case — Yusef Salaam Raymond Santana, Kevin Richardson, Antron McCray, and Korey Wise — can attest to the impact of Trump’s money, one-page ad calling for the death penalty, and narcissism on their lives. Even after the courts overturned their convictions in 2002 and they finally settled their lawsuits against the city for $41 million in 2014, Trump still blamed the five for a crime that they obviously did not commit. “Speak to the detectives on the case and try listening to the facts. These young men do not exactly have the pasts of angels,” Trump wrote in an op-ed for the New York Daily News in June 2014. Apparently, a narcissist who always sees people of color in the worst possible light can never be wrong.

Even with his so-called friends, Trump’s narcissism is beyond the pale. When supposed friend Rev. Al Sharpton disagreed with Trump’s law-and-order stance on Ferguson in 2014, Trump responded with a personal attack during an interview with Fox News. actually addressed their relationship during a Fox News hit last December. “Al’s a con man. He knows it. I know it. Don King knows it, his friend, who I go to with fights with — with Al. And they all know it,” Trump said. He added, Sharpton’s a “professional con man” who has “gotten away with murder.”

We Are The #1s

Should we ever wonder why Trump’s rallies are a who’s who of White supremacy and privilege attracting every form of bigotry, like a nuclear missile fully fueled and ready for launch? Should anyone be surprised that whenever Drumpf blows his dog whistles to his mobs about immigration, the US-Mexico border, yells at a protester, “get them outta here” like a drunk-ass White supremacist, calls President Barack Obama “a disaster,” his audience responds with angry delight? This isn’t just racism, xenophobia, Islamophobia, or misogyny at work. No, this is also a collective obsession with the self, a self that yearns to be like Drumpf in interviews, and on stage at rallies, and in proclaiming the self to be richer, greater, more successful, and more right than every other self.

Donald Trump greets supporters after a rally, Mobile, Alabama, August 27, 2015. (Mark Wallheiser/Getty via http://www.telegraph.co.uk/).

Donald Trump greets supporters after a rally, Mobile, Alabama, August 27, 2015. (Mark Wallheiser/Getty via http://www.telegraph.co.uk/).

It isn’t the fault of the Supreme Court’s Citizens United decision (2010) that Trump is on a glide path toward the GOP nomination this summer. Nor is it the fault of Obama, or Black Lives Matter, or even The Donald himself. No, it is the fault of millions of narcissistic Americans whose billionaire and celebrity worship has trumped all sense of reality.

As psychology professors Jean M. Twenge and W. Keith Campbell noted in their recent book The Narcissism Epidemic: Living in the Age of Entitlement (2009), millions of Americans live in the “land of grandiose fantasy,” with potentially disastrous results (pp. 3-4), like the rise of Trump. Given that March Madness 2016 begins in earnest this week, would anyone really notice if Trump decided to make Kim K. his vice-presidential running mate? She turns thirty-five this October, after all.

My Inevitable Walkman Era

05 Saturday Mar 2016

Posted by decollins1969 in 1, Academia, Boy @ The Window, Christianity, culture, Eclectic, eclectic music, High Rise Buildings, Jimme, Mount Vernon New York, music, My Father, New York City, Pittsburgh, Pop Culture, race, Religion, University of Pittsburgh, Work, Youth

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616, 616 East Lincoln Avenue, Black Masculinity, Coping Strategies, Disillusionment, Escape, Escapism, Manhood, Masculinity, Self-Discovery, Sony Walkman, Walking, Walkman


This version was my first Sony Walkman (between May 1987 and June 1988), posted August 28, 2013. (http://ebay.ie).

This version was my first Sony Walkman (between May 1987 and June 1988), posted August 28, 2013. (http://ebay.ie).

This week marks three decades since I finally entered the ’80s technologically, buying my first portable radio/cassette player with headphones. It wasn’t the Sony Walkman — I’d get my first one of those a year later. No, it was a Taiwan-made knockoff that I got at Crazy Eddie’s on 46th and Fifth in Manhattan, on sale for $22, that was my jump into the era of the Walkman. After a year and a half of carrying around a plug-in radio, playing with records on cheap $15 turntables (that cost $130 and much more in 2016), contemplating boom boxes, and having no control over what music I listened to outside of laundromat runs and 616, I found a new way to escape.

As I wrote in my memoir, this new toy was

my passport to another world, a world where I could make anything happen and no one could hurt me. Taking the Subway to go to The Wiz or Crazy Eddie’s or Tower Records was as much a part of mine and Darren’s Saturday ritual as our tracking down of Jimme. I no longer had to wait for WPLJ or Z-100 or WBLS to play the music I wanted to hear. I could buy a cassette tape for as little as six dollars. In the month after I’d bought my Walkman I’d gone out and bought more than twenty tapes. Whitney Houston, Simple Minds, Phil Collins, Sting, The Police, Mr. Mister, Mike + The Mechanics, Tears for Fears, even Sade. All were welcome who could contribute to my all-consuming effort at conquering my courses.

I was tough on my first Walkman, though. I must’ve dropped it a dozen times in two months, as it barely made it to Memorial Day ’86. My second one was a $42 Panasonic, which I bought with my Technisort earnings, and it lasted from July 4th until the end of October. I bought a decent Aiwa knockoff of the Sony Walkman in December, and that one made it to April ’87. before I finally found the $60 I needed for my Sony Walkman the month before high school graduation.

In a span of a year, I would accumulate more than seventy tapes, covering everything from pop and hard rock to rap and R&B, new age and jazz. As anyone who knew me in the spring of ’87 could attest, I carried my tapes with me in my book bag to have at the ready, the same way in which I had toted my Bible everywhere when I became a Christian three years earlier.

I walked everywhere in the Upper Bronx and Southern Westchester County for nearly three and a half years before I bought a Walkman of any kind. But in that window between March ’86 and my college move to Pittsburgh seventeen months later, my walks became much more frequently and much more eventful. I was walking to escape, to find mental space away from the gang of under-five-year-olds that ruled the too-small, two-bedroom space of pain in which I had grown up. I walked to figure out who I was and who I wasn’t, to be angry at my family, at the world, and at myself. I walked to find meaning in a chaotic life and world. I walked because I could wear myself out with warp speed, spin moves and high-falsetto highs, with questions and emotions and sometimes even, some answers, before coming back to 616 and grabbing some sleep. I must’ve have gone on 100 or 150 walks of five miles or more in that year and a half before college.

Inception (2010), Paris dream construct screen shot, April 27, 2012. (http://dpmlicious.com). Qualifies as fair use under US Copyright laws because of poor resolution of shot, not intended for distribution.

Inception (2010), Paris dream construct screen shot, April 27, 2012. (http://dpmlicious.com). Qualifies as fair use under US Copyright laws because of poor resolution of shot, not intended for distribution.

That doesn’t even count my more frequent forays into the city, not to do anything or be anything. I wasn’t working for my father anymore, and after he repeatedly called me a “Faggat” in August ’86 and tried to set me up with a prostitute in December ’86, I hardly went to see him at all until the last few weeks before leaving for Pitt. I didn’t even take Darren down to Midtown Manhattan, the Upper West Side, Harlem or Flatbush with me. That’s what I did with the spare hours I started stealing from my Mom on weekends during that year. I’d go down to the city, maybe buy a few tapes at Tower Records on 66th and Broadway (usually not, since most of my tapes came via Terra Haute, Indiana). Sometimes if I had a few dollars, I’d go to MOMA or Radio City or some other place and go into escape/observation mode there. Mostly, I walked and people watched for an hour or so, and then take the long way home between the 2 train, 241st Street and the heart of Mount Vernon.

All the while, my music was on, often at full blast. It was a coping strategy, a pain and stress reliever, my sword and my shield. It took my Phyllis obsession and my freshman year at the University of Pittsburgh to break the link between music, Walkman, and the need to escape. It took the pain of rejection, removal from an anti-Donald environment, and a bout of homelessness to make music about enjoyment and education. When that happened, sometime in ’88, I knew I couldn’t escape anymore.

 

Black Power Generation

24 Wednesday Feb 2016

Posted by decollins1969 in 1, Academia, Boy @ The Window, culture, Eclectic, Movies, Politics, Pop Culture, race, Religion, Youth

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Afrocentricity, Alondra Nelson, Angela Davis, Assata Shakur, Authentic Blackness, Authenticity, Black Freedom, Black Panther Party, Black Power, Black Studies, Blackness, Bobby Seale, Community Control, Eldridge Cleaver, Free Breakfast, Harold Cruse, Huey Newton, Kwame Touré, Michael Eric Dyson, Nathan Wright Jr., Peniel Joseph, Policy Brutality, Robin D. G. Kelley, Stokely Carmichael, Whiteness


Black Panther national chairman Bobby Seale, wearing a Colt .45 and defense minister Huey Newton with a bandolier and shotgun, poster, Oakland, CA, 1968. (AP via http://pbs.org).

Black Panther national chairman Bobby Seale, wearing a Colt .45 and defense minister Huey Newton with a bandolier and shotgun, poster, Oakland, CA, 1968. (AP via http://pbs.org).

This year marks a half-century since the official shift of the Civil Rights Era from the traditional Civil Rights leadership of the Black Church toward one of “Black Power.” Between Stokely Carmichael/Kwame Touré’s famous 1966 speech, Huey Newton and Bobby Seale’s founding of the Black Panther Party that October, and riots that began with Watts in L.A. the year before, this was a pivotal year in American and African American history. Of course, as historians and other scholars like Peniel Joseph and Alondra Nelson have illuminated in recent years, while 1966 was a pivotal year, it was not a departure from a long history of the Black freedom struggle, but part a continuity. For Joseph and Nelson (not to mention, Robin D. G. Kelley and Michael Eric Dyson), Black Power was a continuation of radical ideas and actions in order to stand in opposition to American capitalism and racism as an intertwined system of oppression. The roots of which go at least as far back as Black sharecroppers and their union organizing efforts during the Great Depression, if not in fact to the radicalism of Martin Delany of the 1850s.

These wonderful scholars are absolutely right to dump the simplistic narrative of Black Power as a symbol of/departure from the struggle for civil rights or as a philosophy that advocates violence against Whites, especially Whites in law enforcement. They are also more than right to point out how Black Power and the Black Panther Party did way more good on a policy level than most Americans would ever give their leaders credit for. Fred Hampton and Newton and the Free Breakfast for School Children Program that started in Chicago and Oakland between 1969 and 1972. The People’s Free Medical Centers (PFMC), Free Ambulance Service, and other direct community involvement to provide free access to health care and screenings for thousands of impoverished Black families. Free food programs for the destitute.

Angela Davis on Newsweek cover after 1970 arrest, October 26, 1970. (http://pinterest.com). Qualifies as fair use due to adjustments for low resolution.

Angela Davis on Newsweek cover after 1970 arrest, October 26, 1970. (http://pinterest.com). Qualifies as fair use due to adjustments for low resolution.

But more than that. The idea that Black communities could work to provide services and opportunities otherwise denied to them by American society was to be a major takeaway from this era of the overall Black freedom struggle. And of course, the idea that police served as an oppressive occupying force, and that Black citizens had every right to defend themselves against police brutality. Though direct armed struggle with law enforcement was in the Black Panther Party toolbox, the notion of policing the police, community control over schools, a community using its available resources, is still more positive than negative. These remain implementable ideas that have and do provide an outlet to the daily grind of racial discrimination and deep poverty in so many parts of the US.

Culturally, the freedom struggle as expressed through Black Power and the Black Panther Party, particularly by leaders like Angela Davis, Assata Shakur, Amiri Baraka, and Kwame Touré, was one of what we know would call Afrocentricity today. This was/is far more than wearing Afros, daishikis, sea shells and beads (or for that matter, black turtlenecks and tight pants). It would mean advocating for and getting universities (both predominantly White universities and HBCUS) to adopt Black Studies programs. It would mean influencing a whole generation of Black artists (the arts, music, and cinema) to adopt a “I’m Black and proud” stance in their work, from Marvin Gaye and the Lost Poets and Gil Scott Heron, to movies like Shaft and that first mainstream miniseries, Roots.

The Black Power Generation (kind of like Prince and The Revolution that tried to incorporate a mesh of messages between 1979 and 1986), for all of the elements that survived Huey Newton and his purges of the 1970s and early 1980s — not to mention their continuing influence in American pop culture, in Black intellectual thought, and in Black movements in general — was hardly perfect. Some, like the late Kwame Touré, promoted Black Power as a sort of authentic Blackness, a kind in which one had to buy all of the options on the table in order to be authentic. The “Uncle Tom” accusation or its equivalent was thrown at Martin Luther King, Whitney Young, Arthur Ashe, and others whose support of Black Power was less that full-throated. Not to mention, the tensions between leaders within the Black Panther Party and among African American intellectuals who attempted to ride the wave of Black Power, as nearly forgotten Black intellectuals Harold Cruse and Nathan Wright, Jr. noted in the late-1960s.

Gemasolar Thermosolar Plant (solar power concentration, converting solar energy to thermal turbine power generation), Fuentes de Andalucía, Seville province, Spain, June 22, 2014. (Wikipedia via http://vice.com).

Gemasolar Thermosolar Plant (solar power concentration, converting solar energy to thermal turbine power generation), Fuentes de Andalucía, Seville province, Spain, June 22, 2014. (Wikipedia via http://vice.com).

That lingering legacy of Black Power is part of its appeal and one of its limits — the ability to redefine ourselves and retell our history in a way that brings nuance and truth. But nuance and truth are not always absolutes. In many respects, Black Power over the generations shares a similarity with Marxist thought and action. Just as Marxism represents a dialectical opposition to capitalist oppression, Black Power has always represented a dialectical resistance to Whiteness and the racist/capitalist oppression that comes with Whiteness. It just doesn’t represent the only form of resistance there is, at least not as Newton, Touré, and others lived their resistance. Black Power is more than resistance, and more than just an amorphous idea standing in opposition to Whiteness. It’s just not the only form of Blackness there is. My own upbringing would be a further testimony to this (to be continued…).

EWF, A Reminder That I Did Have a Childhood

06 Saturday Feb 2016

Posted by decollins1969 in 1, Boy @ The Window, culture, earth, wind & fire, Eclectic, eclectic music, High Rise Buildings, Mount Vernon New York, music, New York City, Pop Culture, race, Religion, Youth

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EWF, Funk, Hebrew-Israelite, Humanities, Imagination, Jazz, Maurice Eugene Washington, Maurice Washington, Maurice White, Pop, R&B, Self-Awareness, Self-Discovery


Earth, Wind & Fire's All 'N All (1977) album cover, February 6, 2016. (http://www.allmusic.com).

Earth, Wind & Fire’s All ‘N All (1977) album cover, February 6, 2016. (http://www.allmusic.com).

I’m still reeling over Maurice White. Yeah, I still have my Earth, Wind & Fire on my CDs, my iPod, my iPhone, on three laptops and a desktop. Phillip Bailey and White’s brothers-in-arts are still here. Their music will always be with me and with us. But it feels like a little piece of my relative (if not contrived) innocence from my pre-Humanities, pre-Hebrew-Israelite days died with White Wednesday night.

Here’s what I wrote about those days of deliberately-induced blissful naiveté, Earth, Wind & Fire included, in my memoir:

“For me, this boy, this tweener, an active imagination and an even more animated dream life was critical. Living in between the hustle and bustle of “The City,” — Manhattan and the other four boroughs of New York — and the relative quiet of the ritzy suburbs immediately north of it was everything and everyone I knew before the age of twelve. Just three blocks after the elevated 2 Subway line ended at East 241st Street in the Bronx was where “Mount Vernon, New York” began. From the hard concrete sidewalks and green street signs of New York to the crumbling light blue slate and dark blue signs were my only indications that I had truly left the city. This despite the claims of so many I knew that upstate New York began somewhere above 125th or 207th Street in Manhattan. I knew by the time I was twelve that, sleepy bedroom suburb or not, Mount Vernon had more features in common with the Bronx and upper Manhattan than most city folk were willing to recognize.

“My only links to the great metropolis to the south were WNBC-TV (Channel 4), Warner Wolf — with his famous “Let’s go to the video tape line — doing sports on WCBS-TV (Channel 2), and WABC-AM 77 and WBLS-FM 107.5 on the radio. I found the AM station more fun to listen to, but I also liked listening to the sign-off song WBLS played at the end of the evening, Moody’s Mood for Love, with that, ‘There I go, There I go, The-ere I go…’ start. Music had been an important part of my imagination in ’79, with acts like Earth, Wind & Fire, Christopher Cross, Billy Joel and The Commodores. Not to mention Frank Sinatra, Queen, Donna Summer and Michael Jackson’s Off The Wall album. The music also made me feel like I was as much a part of New York as I was a part of Mount Vernon. It left me thinking of the ozone and burnt rubber smell that I noticed as soon as I would walk down into the Subway system in Manhattan. But aside from my occasional slip of the tongue — ‘warda’ for ‘water’ and ‘bawwgt’ for ‘bought’ — I didn’t sound or act much like a New Yawker. Still, I discovered something about New York from afar. I could sneak up to the rooftop of my apartment building, 616 East Lincoln, a five-story complex of three connected brick buildings with Tudor-style facades and a concrete-stone foundation. I’d find the exit to the roof unlocked and see the tops of the Twin Towers floating over some low-lying clouds on an otherwise sunny day. The symbols of the greatest city on Earth seemed to float toward the heavens on those days, and me with them.

“Besides the occasional reminder of life outside of my world, of Mount Vernon, I was the center of my own universe. Mount Vernon was but a stage on which my life played out, a place I hoped would stay this way forever. I was an eleven-year-old who thought that my world was the world. I lived my life like Philip Bailey and Maurice White would’ve wanted me to. I came to see ‘victory in a life [sic] called fantasy’ as my own life, living as if my imagination and dreams could be made into reality. All I had to do was wish it so.”

Because of what I went through during the Boy @ The Window years, I had to learn to get over my idiot ex-stepfather’s abuse to continue listening to Earth, Wind & Fire between ’82 and ’89. The late Maurice Eugene Washington was a fan as well, and I didn’t want us to both like the same music. Who the heck knew what was going on in his head when he heard “Fantasy” or “After The Love Is Gone,” anyway?

All I know is, there won’t be another group like the one Maurice White founded in ’69, the year I was born. All I can do is hold on to my precious Earth, Wind & Fire music, and the imagination that it helped spark. All I can do now is hope that someone can even begin to approach the kind of ethereal and powerfully Black-and-proud mix of music that White, Bailey, et al. were able to construct for nearly a decade. One can fantasize, right?

 

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