Wednesday, May 30, 2012





Mitt Romney: Out of Touch and Harmful for Women's Health

 The political arm of Planned Parenthood on Wednesday announced a new $1.4 million ad campaign against Mitt Romney, the most ambitious foray into presidential politics for the women's health care organization.

Rolled out simultaneously with Planned Parenthood Action Fund's endorsement of President Obama's re-election bid, the new ad campaign hits the presumptive Republican nominee for his views on women's health issues, calling them "out of touch" and "harmful."

Cecile Richards, president of Planned Parenthood Action Fund, said her organization "couldn't be prouder" to issue its endorsement -- the group's third for any presidential candidate -- of Mr. Obama.

"The contrast with Mitt Romney couldn't be starker," she said in a prepared statement. "Planned Parenthood Action Fund is committed to ensuring that voters know how wrong Mitt Romney is for women - in his own words."

The first ad of the campaign, called "Out of Touch," shows clips of Romney saying he wants to "get rid of" Planned Parenthood and would like the Supreme Court to overturn Roe v. Wade. "He's saying he'll deny women the right to make their own medical decisions," a female narrator says. (In full context, Romney was saying he'd like to eliminate federal funding for Planned Parenthood, not the organization itself.)

The ad will run on broadcast and cable through June 19 in three key swing markets -- West Palm Beach, Des Moines, and Northern Virginia.

The Action Fund, which is the political advocacy arm of Planned Parenthood, says its research shows women dislike Romney's positions on women's health issues once they learn about them. Conservative efforts to roll back support for Planned Parenthood and abortion rights has helped galvanize the group's supporters, growing its network by 1.5 million in the past year.

Democrats earlier in the year accused Republicans of waging a "war on women" and seemed to gain a strong electoral advantage among women voters. The Romney campaign has responded by charging that Mr. Obama's economic policies have been especially harmful to women.

A CBS News poll from earlier this month showed that nationally, Romney has erased Mr. Obama's lead among women. However, a recent NBC/ Marist poll shows Mr. Obama with an advantage among women voters in the battleground states of Florida, Ohio and Virginia.

On Wesley Snipes


Friday, May 25, 2012










Bobby Womack Declared Cancer-Free

Bobby Womack, who was diagnosed with colon cancer this March, has now been deemed cancer-free by doctors. Womack underwent surgery last night, and a non-cancerous tumor was removed.
Here is the announcement that was posted on Womack’s Facebook page:
We’re delighted to announce that Bobby Womack has successfully undergone surgery for suspected colon cancer. A tumour was removed last night which turned out to be cancer free. We wish him all the best in his recovery from the operation. Thank you for all your kind messages and support.The funk and soul legend is set to release The Bravest Man In The Universe, his first album in 13 years, on June 12 through XL Recordings.


A Speech

Rev. Albert Cleage, chairman of the Detroit Inner City Organizing Committee, gave this speech at a memorial meeting for Malcolm X at the Friday Night Socialist Forum in Detroit, February 24, 1967.

You were very kind to ask me to be here.
I am not a Marxist – I don’t pretend to be, I don’t even pretend to know anything about it. I am a black man in a world dominated by white oppression, and that is my total philosophy. I would like to get rid of that oppression, and that is my total objective. So I bring to this occasion rather a simple approach – personal reflections on the significance of Malcolm X.
I can remember a number of occasions when I talked to him, when I was with him, when I spoke on platforms with him; and so I am not indebted to printed material for my impressions of Malcolm X. I remember the last time he was in the city – not so much the speech, which was not one of his best by any means; it reflected, I think, much of the tension that he was under, much of the confusion, the constant living on the brink of violence. But I can remember him backstage, in the Gold Room I think they call it, of Ford Auditorium. Recently he had suffered smoke inhalation, the doctor had given him an injection, he was trying to sleep, he was irritable. But he was here because he had promised to be here, because he thought some people were concerned about what he had to say.
I remember him at the King Solomon Baptist Church on one of the occasions he spoke there – sort of in concealment backstage, constantly harassed with the danger of assassination. And I can remember the occasion at the King Solomon Baptist Church when he gave the Message to the Grass Roots, which I think is his best speech, his most typical statement, and which I personally think is his last will and testament. I remember him, I talked to him, I agreed with him. He was a Muslim, I am a Christian, and yet I can think of no basic matter upon which we disagreed.
Two years after his death Brother Malcolm is more important to more people than he was at any time during his lifetime. I think this is true. Young people who never saw him, who never heard him, speak of him with reverence and say, “I love Malcolm.” This is a
tremendous thing. Older people who heard and saw him select from the things they heard and saw the things they want to remember, or even the things it suits their purpose to remember. This too is quite a thing – that an individual should be important enough to be remembered even with distortions or for reasons not quite only of love.
Brother Malcolm has become a symbol, a dream, a hope, a nostalgia for the past, a mystique, a shadow sometimes without substance, “our shining black prince,” to whom we do obeisance, about whom we write heroic poems. But I think Brother Malcolm the man is in danger of being lost in a vast tissue of distortions which now constitute the Malcolm myth. The Malcolm myth or the Malcolm myths, the complex of myths which more and more tend to cluster about Brother Malcolm, remind us of what happened to Jesus Christ. I think I understand much more now the things that are written and said about Jesus, because I can understand how the life of a man dedicated to people can so easily become a focal point for the things people want to make that life mean.
The Malcolm myth or myths depend for substance upon the last chaotic and confusing year or two of his life – fragmentary statements growing out of his trip to Mecca and his efforts to bring the problems of black people in America to the attention of African leaders. Out of this period of his life comes the confusing complex of myths. According to the myth, his pilgrimage to Mecca turned Brother Malcolm into an integrationist. I’ve heard that seriously stated by people who claim to be scholars and students of the life of Brother Malcolm. In Mecca, they say, he saw blue-eyed whites and blacks worshipping and living together, in love, for the first time in his 39 years – and his whole concept of white people changed. This is the myth. And he rejected his former position that the white man is the enemy and that separation is inescapable. This is the myth.
The implication here is that this new insight changed his orientation; that with this new insight he was now free to join the NAACP, or to sing We Shall Overcome with Martin Luther King, or to become a Marxist and join the Socialist Workers Party. And certainly, if we accept this basic myth as being true, as being fact, if his experience in Mecca changed his conception of white people, then all the implications certainly follow logically. If in terms of his experience in Mecca he came to believe that there is no enmity between black and white, that blacks and whites can march together in unity and brotherhood, then why shouldn’t he join the NAACP, or sing We Shall Overcome, or become a Marxist in the Socialist Workers Party?
I say that is the myth, and from my personal point of view, realizing that we are in the position of the blind man who inspected the elephant and tried to describe what an elephant is, I say I do not believe this myth. I reject it completely, totally and absolutely. I say if Malcolm X, Brother Malcolm, had undergone this kind of transformation, if in Mecca he had decided that blacks and whites can unite, then his life at that moment would have become meaningless in terms of the world struggle of black people, and we would not have any occasion to be here this evening. So I say I do not believe it.
Brother Malcolm knew history and he was guided by his interpretation of history. He interpreted the things that happened to him in terms of his knowledge and his understanding of the past. He would not have been taken in by what happened in Mecca. Brother Malcolm knew that the Arab Muslims had been the backbone of the slave trade. Those of you who have a sentimental attachment to the “Black Muslims” in America, or the Muslims that happen to be black, might not like to remember that the slave trade with black Africans in Africa was fostered, encouraged and carried on by the Arab Muslims in Africa. Brother Malcolm knew this. He would not have been taken in by the window dressing in Mecca. He would not have forgotten this important fact – that blacks and whites do not unite above the basic fact of race, of color. He would not have forgotten this in Mecca any more than in New York or Chicago or San Francisco. He knew that in Saudi Arabia they are still selling black Africans into slavery, they still make forays into Black Africa and bring back black slaves for sale in Arab Muslim countries. Brother Malcolm knew this. And to me it is preposterous to say that in Mecca he became an integrationist.
Also, according to the myth, Brother Malcolm tried to internationalize the black man’s struggle in America. Certainly he brought the black man’s struggle to the attention of African leaders. The implication is that Brother Malcolm felt that the black man in Africa could help us through the United Nations and that we would be better off before the white man’s World Court than before the white man’s Supreme Court. I do not believe it. Malcolm knew that one cracker court is just like another cracker court. He knew it, I know it and you know it. And to say now that he came to the conclusion that, if he could get the black man’s problem in America before the World Court, it would somehow mysteriously be changed and transformed is ridiculous. To take it before the World Court would have been interesting – but certainly no solution. We are no more apt to get justice before the World Court than before the Recorder’s Court downtown here in the city of Detroit. Crackers run both of them.
Don’t be afraid, brothers, don’t be afraid – I am not hurting the image of Malcolm. I am just’trying to save it, because you are about to lose it, you are about to forget what Malcolm said. By taking the last moments of confusion, when he was getting ready to be assassinated, and saying that the confused little statements he made in those last moments were his life – that’s a lie, that wasn’t his life. I heard him, I talked to him, I know what his life was, and he understood the relationship between blacks and whites.
Certainly Brother Malcolm wanted to relate our struggle, the struggle of black people in America, to the struggle of black people everywhere. I say to the struggle of black people everywhere, because
that is a struggle that he understood, that I understand and that you understand. I am not talking about relating it to the struggle of oppressed people everywhere, but relating it to the struggle of black people everywhere. But he expected little help from the Africans and the African nations. Malcolm wasn’t running around Africa thinking that the African nations were going to free us. Malcolm wasn’t that kind of an idiotic idealist. He went to our black brothers because they were our brothers. He talked to them about our problems because their problems are our problems, and we are as concerned about their problems as we want them to be about our problems. But he didn’t go to Africa expecting them to free us.
Sometimes we forget that, and we sit around waiting for somebody in Africa to send somebody over here to free us – “like Malcolm said they were going to.” He never said it and they are never going to do it. If you are going to be free, you are going to free yourself, and that is what Malcolm told us. The African nations can’t free us, they can’t save us. They couldn’t save Lumumba in Africa, they couldn’t wreak vengeance upon those who perpetrated his death in Africa. They couldn’t save the Congo; they couldn’t save the black people of Rhodesia; they couldn’t free the black people of South Africa. Then why should we sit here in our own oppression, our own suffering, our own brutality, waiting for some mysterious transformation when black armies from Africa are coming over here and free us? They could use some black armies from over here to free them.
Malcolm never said it, and don’t be misled by the statement that Malcolm tried to internationalize the black man’s struggle. He tried to tell us quite simply that the white man has given you hell here in the United States and he is giving black men hell all over the world. It is one struggle – black men fighting for freedom everywhere, in every country, in the United States, in Africa, in Vietnam, everywhere. Black men fighting against white men for freedom. He tried to tell you that the white man is not going to free you. I don’t care what persuasion or philosophy he has, he is not going to free you, because if he frees you, he must take something away from himself to give it to you.
Funny how we can so easily forget what Malcolm said. I don’t believe it. Certainly he wanted to relate it to the black man’s struggle throughout the world. He knew we were struggling against the same enemy. He knew that we could expect no more justice from the World Court than from a Supreme Court. So much for the Malcolm myth.
Brother Malcolm’s contribution is tremendous. What Brother Malcolm contributed to the black man’s struggle in America and throughout the world cannot be equaled or surpassed by the life of any man. Oh, we can think of individuals like Marcus Garvey. When he looked at the world and said, “Where is the black man’s government?” it was tremendous. Because he understood that the black man was engaged in a struggle against an enemy, and that if he was engaged
in a struggle there were certain things that were necessary – he had to have power, he had to have a government, he had to have economies, he had to have certain things. Marcus Garvey understood it. But no man surpasses Malcolm in his understanding of the meaning of the struggle in which black people are engaged everywhere in the world. And there was no subterfuge or confusion or weak-kneed pussyfooting in Malcolm as long as he lived.
I want to tell you this: we get all confused because we don’t know who assassinated him. I don’t believe that the Honorable Elijah Muhammad assassinated him. You believe whatever you want to, I do not believe it. And because we get confused about who assassinated him, we say there was never any good in Elijah Muhammad or the “Black Muslims.” I don’t believe that either. I believe that the basic truths that Malcolm X taught came from the basic philosophy and teachings of Elijah Muhammad. I believe that the basic contribution which he made, the basic philosophy which he taught, stems directly from the teachings of Elijah Muhammad and the “Black Muslims.” I do not accept all the teachings of Elijah Muhammad or the “Black Muslims,” but I understand what Malcolm X did to those teachings. He took the teachings of a cult, with all the mythology of the “Black Muslims,” and universalized them so that black people everywhere, no matter what their religion, could understand them and could accept them.
I can accept the teachings which he abstracted from the cult philosophy and mythology of the Honorable Elijah Muhammad. I do not believe in the story about Yacub and creating the white man as the devil in 6,000 years, but that has nothing to do with the essential truth. I do not believe that the white man is the devil. He does devilish things, but I don’t believe that he is a devil. Because to say that he is a devil is to say that he is more than human, and I don’t believe that. You know that in the Christian religion the devil was flung out of heaven; he was an angel, he was more than a man, and to believe that the white man is a devil is to attribute to him supernatural powers. That is a cult mystique. There is nothing about the white man that is supernatural. He is just exactly like we are – that’s why we can understand him so well. There is nothing mysterious about what he does. He wasn’t condemned to be a devil for 6,000 years – he just acts like a devil because it suits his purpose, and he mistreats us, he oppresses us, he’s brutal to us, because it’s in his interest – not because he is a devil.
It is closer to the truth to say that he is a beast, and that is what Malcolm said. You would like to forget that now, but every time I talked to him, he referred to the white man as a beast. And those of you who are white here will agree with him that most white people are beasts – you can’t deny it. On the basis of the way the white man has treated black men in America and throughout the world for 400 years, you cannot deny that he certainly had a truth there when he said that the white man is a beast. But not a devil. A beast is lower than a man, a devil is higher than a man. Certainly the white man is not a devil, but he is in many instances a beast.
Malcolm was different when he was in the “Black Muslims.” You have got to remember that too – he had a power base then. You know, as quiet as it is kept, it is one thing to operate out of something, to talk out of something, to have something behind you when you go into a town or a city – to go knowing that there are people there who are preparing things for you. It is another thing to step out by yourself and try to go around the country without a power base, without any protection, without any organization in front. And that was the difference when Malcolm X stepped out of the Muslim movement and became an individual. Then he faced the harassment, the danger, the confusion and everything in these last years that those who want to distort Malcolm X want to make so much out of. At the beginning, when he was with the Muslims, there was a power base from which he operated, a philosophical foundation upon which he could build. And he built well and he operated well in terms of a power base. He abstracted the general truths that we still remember. And these things we have got to preserve – we have got to preserve, brothers, I’m telling you, we have got to preserve.
We have a great tendency to turn our leaders over to somebody else. Who is the custodian of Malcolm’s tradition? Who is the custodian? (Voice from audience: “We are.”) But we aren’t acting like it. You know who the custodian is, don’t you? – there he sits, right there. If Mr. Breitman stopped writing, nobody would write anything. And he’s doing it in terms of what he believes is a proper interpretation. If we want to preserve our heroes, we have to become the custodians of that tradition. Who is the custodian of DuBois? Black people? No, we don’t have one thing that he wrote. The Communist Party has it, and they will let us read what they want us to read. I’m talking to you black brothers, I don’t care what the rest of these people think. We have got to become the custodians of our own heroes and save them and interpret them the way we want them interpreted. And if you don’t do it, then you have to accept what somebody else says they said. Who is the custodian of Paul Robeson? (Voice from audience: “The Communists.”) All right, we don’t have it. The great things he said, all of the things – where are they? The CIA has taken over perhaps all of the African Encyclopedia that DuBois was working on in Ghana. Nobody knows where it is. We don’t protect these things. We are careless and we get caught up in the myths that other people spin for us. In another five years our children won’t know what Malcolm X was really like. Because we won’t write it down, and everything that is written that they can put their hands on will be saying that Malcolm X said something he never said, that Malcolm X meant something he never meant.
I say Malcolm X was tremendously important, beyond even our comprehension today, because Malcolm changed the whole course of the black man’s freedom struggle – the whole course of that freedom struggle not only in America but throughout the world. Black people everywhere in Africa, in the United States, everywhere, black people are fighting today a different battle than they fought before Malcolm began to talk. A different battle because Malcolm laid down certain basic principles that we can never forget. He changed the whole course. The first basic principle that Malcolm laid down that we can’t forget is this: The white man is your enemy. That is a basic principle, we can’t forget it. I don’t care what else they drag in from wherever they drag it – remember one thing, Malcolm X taught one truth: The white man is our enemy. We can’t get away from it, and if we accept and understand that one basic truth, his life was not lived in vain. Because upon that one basic truth we can build a total philosophy, a total course of action for struggle. Because that was the basic confusion which distorted the lives of black people, which corrupted the movements of black people. That was the basic area of our confusion, and Malcolm X straightened that out.
The white man is an enemy – he said it. We must break our identification with him, and that was his basic contribution. He didn’t just say it, he didn’t sit off someplace and just write it – he went out and he lived it. He asked for moments of confrontation. He said we have got to break our identification, we can’t go through life identifying with the white man or his government. You remember what he said down there at King Solomon Baptist Church: You talk about “your” navy and “your” astronauts. He said forget it, we don’t identify with these people, they are the enemy. And that is the basic truth. We must break our identification with the enemy, we must confront him, and we must realize that conflict and violence are necessary parts of a struggle against an enemy – that is what he taught. Conflict, struggle and violence are not to be avoided. Don’t be afraid of them – you heard what he said. There has got to be some bloodshed, he said, if black men want to be free – that is what he taught. Now you can’t take that and say that he believed in blacks and whites marching together. He said black men have got to be willing to shed their blood because they believe that they can be free. The white man is an enemy.
We must take pride in ourselves – you know that is what he said. But he didn’t make a mystique out of Africa. He didn’t sit down in a corner and contemplate his navel and think about the wonders of Africa. He said we have a history that we can be proud of. Africa is our history, African blood is our blood, African soil is our soil. We can take pride in our past – not by sitting down and contemplating it, but by using it as the basis for a course of action in today’s world, as a basis for confrontation with the enemy, as a basis for struggle, for conflict, and even for violence, if necessary. We fight because we are proud; and because we are proud, we are not going to lie down and crawl like snakes on our bellies. We are not going to take second-class citizenship sitting down, saying, “Well, in a few years maybe things will change.” We want to change it now. That is what Malcolm told us, that is what we believe, and that is the basis of our struggle today.
A corollary of that, which you must understand and which is essentially Malcolm’s contribution, is that integration is impossible and undesirable. Integration is impossible – he said it time and time and time again, under all kinds of circumstances – integration is impossible and undesirable. Now this was harder for black people to take than for white people. Because white people never wanted it in the first place, and were determined that it would never come to pass in the second place. But black people had been led to believe that it was a possibility, always just around the corner. So black people had pegged all of their organizational efforts toward integration. We sang We Shall Overcome Someday, believing that overcoming meant integrating. The NAACP pegged its whole program on the possibilities of integration. We are going to build an integrated world, we are going to build a world in which black people and white people live together, we are going to build an integrated world – that is what Dr. Martin Luther King said. “I’ve got a dream for America tonight, a dream when the children of slaves shall walk hand-in-hand with the children of slavemasters.” And we believed it until Malcolm X told us it is a lie. And that is a genuine contribution – it is a lie.
You will never walk hand-in-hand with anybody but black people, let me tell you. If you do, it is just a moment of mutual hypocrisy in which you are both engaged, for some purpose best known to yourselves. You may build a position of strength, a position of power from which you can negotiate with strength instead of weakness, and if you are willing to negotiate, then you can talk to the white man as an equal. That is as close to brotherhood as there is – there is no other brotherhood. If you talk to a man as an equal, he is your brother. But there is no other kind of equal. You cannot get down on your knees and talk up to a man and talk about brotherhood. Because you stopped being a brother when you got down on your knees. And if you are afraid to get up and look him in the eye and take a chance of getting killed if necessary, then there is no hope of brotherhood for you. Integration is impossible and undesirable – Malcolm taught it.
We have our own communities. The white man “gave” them to us. He forced us into them. He separated himself from us. And white people went all around the country all the time Malcolm was alive, saying, “He wants separation.” They had separated themselves from us in every area of life, and yet they said, “He is bad, he is wicked, he wants separation.” And if he had asked for integration seriously, they would have killed him more quickly.
He said we are going to control these separate communities. We have them, the white man “gave” them to us, and we are going to stop being ashamed of them. We are going to live in them and we are going to make them the best communities in the world. We are going to make the schools in them black schools and good schools. We are going to make our housing black housing and good housing. We are no longer going to believe that a block is no good till a white man comes and buys a house on it. We are no longer going to believe that if we can move into a community where half of the people on the street are white, that that is a better community. We are going to take our separate communities, we are going to work with them, we are going to control them, we are going to control their politics, we are going to control their economy – we are going to control our community.
Malcolm X laid the entire foundation for everything Stokely Carmichael says. Stokely hasn’t said one word that was not completely implicit in everything that Malcolm X taught. He is just a voice carrying on upon the basic foundation that Malcolm X put down. Integration is impossible and undesirable. We are going to control our own communities. We are going to stop worrying about being separate. We are not worried about busing black children into white neighborhoods. We are not worried about open occupancy, except that we want the right to live any place, and unless we are given that right, we will take it. And when we take it, we will still live together, because we do not want to live with you. That is a philosophy, that is Malcolm X’s philosophy. We have learned it, we still remember it, and there is nothing you can do today to take it away from us. But I’m telling you, brothers, we have got to write it down because they are about to mess it up so we won’t recognize it next year.
The whole civil rights movement has changed. The NAACP is washed up, through, finished. The Urban League is nothing but the social service agency it started out to be. The civil rights movement now is nothing but Stokely Carmichael and Floyd McKissick – that’s it. Because they got the message. They are building today on what Malcolm said yesterday. The civil rights movement, the freedom struggle, the revolution – call it what you will – black men fighting for freedom today are fighting in terms laid down by Brother Malcolm. No other terms. You can’t go out into the community – the brother here said “let’s go out into the community” – you can’t go out into the community with anything other than what Malcolm X taught. Because they won’t listen to you, they won’t hear you.
The whole movement has changed. The last great picnic, as Floyd McKissick said, on the White House lawn, that “great freedom march” – that was the end, that was it. From here on in, black people are trying to build, to organize. Malcolm in his last days was trying to make the transition to organization, to structure; to fight not only in terms of words, of ideas, but to build the organizational structure. He didn’t do it. But he was making the transition because he realized that the next stage is an organizational stage – that if you want to be free, if you want power, you have got to organize to take it.
When you were just begging the white man to give you something, you didn’t need organization. All you needed was a kneeling pad so that you could kneel down and look humble. But if you want power, you have got to organize to get it – you have got to have political power, you have got to have economic power, you have got to organize. Malcolm realized that, and the feeble beginnings he made in the area of organization were pointing the way. Today we have got to carry on that organizational struggle that Malcolm pointed out.
I was in New York, I went to his headquarters while he was over in Africa, I talked with his lieutenants. They didn’t have the slightest idea of what was going on. They loved Malcolm, and they were sitting in the Hotel Theresa in a suite of rooms, but they didn’t have the slightest conception of how to organize. They were waiting for Brother Malcolm to come home so he could tell them what to do. I said, “My God, one man never carried such a load all by himself! He has men here who are supposed to be doing something and they are sitting there waiting for him to come back.” And they were carrying around his letters – he would write back a letter and they were carrying it around like it was the Bible: “Look, we’ve got a few words from Brother Malcolm.”
He did not want reverence – he wanted people who could do something, who could organize, who believed in action, who were willing to go out and sacrifice; and he didn’t have them. And all of us today – black people, brothers from coast to coast – when we get together and do reverence to Malcolm, let us remember that the last message was organize. We didn’t do it and that is why he died. We didn’t have organization enough to protect him. We didn’t have organization enough to give him funds to do what he had to do. We let him die. The message is the same today, and still we are not organizing, we are not doing the work that has to be done. If you love Brother Malcolm, write your poems at night and organize and work in the daytime for power. Because until you get power, Malcolm X is just a memory. When we get power, we will put his statue in every city, because the cities will belong to us. Then we can do him reverence.
But until we get power, let’s not play with images and myths. Let’s remember that he gave us certain principles, certain ideas, and we have got to do something with them. All of us have the task – to organize, to build, to fight, to get power. And as we get it, as we struggle for it, we will remember that we are struggling because we believe the things that he taught. That is the message of Malcolm, and don’t let anybody get you all mixed up. He never turned into an integrationist, never. He wasn’t fooled in Mecca, he wasn’t fooled in Africa. He told it like it was and he knew it like it was. That is our Malcolm. Some other folks may have another Malcolm – they are welcome to it. But brothers, don’t lose our Malcolm.

Pedophile Tourism Grows in Africa

A little-reported phenomenon is spreading in holiday resort areas of the developing countries, largely unreported by international or local press, and which goes under the benign name of “child sex tourism” (CST). This euphemistic term for a different brand of pedophilia has moved its focus, in the eastern hemisphere, from the tsunami-prone areas of Sri Lanka and points east to the coast of Kenya and Africa.
Pedophiles seek out and travel to those places where they are sure of finding children and young people ready for sexual relationships. Many “child sex tourists” –men and women- are “situational abusers” at home, but they also seek out children as partners with a trip to a foreign country. There they are known by no-one, will never meet the partner again, and the victims are easy prey, with little notion of their rights. Pedophile tourism is fueled by poverty, the Internet, ease of travel and weak law enforcement.
The laws of most developing countries in Africa are unprepared for this. Gambia has recently set up a hotline to inform on cases of sex tourism, and Senegal has a special anti-CST unit within the police force in two of its popular tourist destinations. But in Kenya’s present constitution, which goes back to 1963 independence, prostitution is not illegal even if living on the earnings of prostitution is termed a “misdemeanor.”
Kenya, the economic giant of the region, has an “open-door” economic policy aimed at attracting as much foreign investment as possible, and tourism is a major foreign exchange earner. Mass tourism has benefited the economy in the past forty years, almost without a break, and now many charter airlines operate direct flights from Europe to Mombasa international airport.
Mombasa is no longer a sleepy town on the Indian Ocean. With about one million inhabitants, it is a major port on the east African coastline, serving landlocked Uganda, Rwanda and Burundi, eastern Congo and southern Sudan; cruise liners dock there for some days to allow tourists travel to the game parks and enjoy the beaches; and it is a strategic military base. It is also a drugs trafficking point, has long-standing connections with the Gulf and the Red Sea, and is fast becoming an economic hub in its own right. Its cosmopolitan make-up, international standards and welcoming, friendly people complete its tourist appeal.
Add to this explosive cocktail the fact that the City Council issues cards to barmaids to work in lodging-houses which are effectively brothels, establishments owned by influential people, who are deemed “above the law;” and that the media and the government have neglected to bring the issue to light, and, lo and behold, a perfect setting for pedophile tourism.
Cross the main highways leading north or south of Mombasa and a different world reveals itself. On the beach side are the hotels, casinos and luxury villas, the smart supermarkets, and tourist attractions such as crocodile villages and snake parks. On the other side is Africa: Africa with its grinding poverty, fight for survival, its squatters and the hard-earned money from working on sisal and sugar plantations.
Few tourists cross the highway, except to travel in air-conditioned comfort to a game park; others may just cross to make a pedophile contact. Education in this region has only just started to catch up with the rest of the country because it is now heavily state-subsidized; parents didn’t have the money before. Some children still find it easier to escape from the inland villages, however, to look for a living in Mombasa or Malindi. African girls and women are seen as easily “available” and submissive, and direly in need of money. They see, perhaps, prospects of a better life somewhere in Europe so “mzungu” (White person) contact is “useful.” Young men from poor or broken homes, with little or no education, except for an adequate smattering of English, German and Italian are “available” and charming.
Local culture heavily frowns on such behavior, but local people are also very tolerant and hospitable, and their good-nature is taken advantage of. And pedophile tourism is a money-earner, so the authorities pretend it doesn’t exist or seem to.
It is a thriving industry still in parts of South Asia, as well as Central America and those parts of Africa where tourists venture. It is also an international disgrace. The media, in particular, are hypocritical about it. A pastor or priest who abuses children is called a pedophile, molester, defiler or pervert; it makes front-page news and the media is after his blood until his church apologizes. A Briton, German or Italian is said to be “on a spree” or having a bit of “legitimate fun,” is called a sex “tourist.” He’s not reported; no need to apologize either for a life ruined.

Cutting Edge Africa Correspondent Martyn Drakard writes from Kenya and Uganda.



T.S.A regulations at the airport have become invasive for many different reasons. Recently it became mandatory for passengers to walk through full body scanners and for some passengers who seem to be suspicious mainly for terrorists attacks have to undergo a strip search which doesn’t only make them feel like a prisoner it’s also a huge invasion of their privacy. Also due to the T.S.A regulations it’s starting to become a hassle at the airport for passengers to catch their flight on time.
Full body scanners are an invasion to your privacy. When undergoing through the scanner it shows your full body nude. The body scanners also has a x-ray version which shows more than just your nude body its shows the anatomy of the human flesh according to Jim harper “The problem is that these machines impose huge costs in dollars and privacy that do not foreclose a significant risk any better than the traditional magnetometer.” (Harper, 2012)
Strip searching is beyond an invasion of your privacy it’s the most humiliating and embarrassing thing anyone can go through. During a strip search they want you to get completely nude, also they want you to squat and cough to make sure you’re not hiding any type of contraband inside of you. The reason why the T.S.A says they have these procedures is because “Terrorists remain focused on attacking transportation through tactics such as concealing explosives under clothing," (AGENCY, 2011)
Due to the new regulations at the airport it’s becoming a hassle for passengers to catch there flight on the time. Not only do they have to arrive hours early to ensure they’ll make their flight on time, their also not offer a refund if there flight is missed due to long lines and the new regulations which is causing many passengers to become frustrated.
In conclusion T.S.A regulations are invasive and it’s leaving passengers very uncomfortable and feeling violated due to the new rules. The T.S.A administration needs to reevaluate their rules and make it a lot simple for passenger because “most technology being used at airport security screening checkpoints is not able to recognize PETN or other chemical explosives. And let us not forget that a syringe is not a prohibited item” (Greenberg, 2010)

Afro Sponge

A British-based company is taking hits for a line of sponges it has begun selling in the U.K. and the U.S. that use figurines of black icons like Diana Ross with a brillo pad for hair that you can actually use to wash the dishes.
While the company, Paldone, claims that the idea was to make a chore like washing up more “fun,” protestors overseas have targeted the company for attack, asserting that using a brillo pad afro of a black woman when you clean your home is patently offensive.
“That can’t be a positive thing in the 21st century that we are using images that were really invented in periods of slavery and discrimination,” Weymen Bennet from a U.K. group called Unite Against Fascism told the Daily Mail.
The sponges join a long line of products like toothpastes, candies and soaps from overseas markets that miss the mark when it comes to racial sensitivity. Though sites like claim that the sponges aren’t a big deal, we think that any products that use a caricature of black people for “fun” are part of the dehumanizing process that people of color have long endured across the globe. After all, Little Black Sambo was also intended to be “fun.”

By: Mafanikio Daima

You must pay great attention to sociology. Get the best books on the subject that you can and read them thoroughly. Find out the social relationship among other races so [t]hat you may know how to advise your people in their social behaviour. Never admit that the Negro is more immoral than the white man but try to prove to the contrary. Socially the white man has debauched and debased all other races because of his dominant power. He is responsible for more illegitimacy among races than any other race. He has left bastard children everywhere he has been, therefore, he is not competent to say that he is socially and morally purer than any other race. - Marcus Garvey

Western society is a bloody, murderous, unjust, avaricious, duplicitous, hypocritical, blasphe- mous atrocity founded in genocide & tyranny. To respect & uphold it is to respect & uphold evil, greed & sin.” - ShittyCop Contributer, ThrowupBrat; Global Black Alliance Calls for Release

UK to exploit Libya's resources

Britain's government has decided to take control of Libyan oil facilities as British Petroleum announced plans to resume operations in oil-rich North African country.

As Libyan opposition fighters take control of more and more areas in the capital Tripoli, the world's superpowers are trying to gain hegemony over the African country by securing lucrative contracts under the pretext of rebuilding Libya so that the country's economy would become dependent upon hegemonic powers.

Before the beginning of revolution in Libya in February, the oil-rich country produced around 1.6 million barrels per day. Libya was the seventeenth-largest oil producer in the world and the third largest in Africa.

After six months of war, however, the country's oil output has been reduced to just 100,000 barrels per day.

As experts predict that the North African country's oil output could reach 1 million barrels per day within a few months, British Petroleum, has announced plans to return to Libya as “soon as conditions allow.”

Meanwhile, a spokesman for UK Trade & Investment which is a part of Department of Business, announced that the British government plans to secure a major share in Libya's market seeking to win profitable contracts.

“We are in regular contact with companies and organizations who have business interests in Libya and have been throughout the conflict. As soon as the situation on the ground allows, UKTI has plans to provide in-country support and advice to companies wishing to be part of the reconstruction effort,” he said.

Moreover, Director Government Support at Control Risks Chris Sanderson, an international risk consultancy and security management company, said that there is an unprecedented “opportunity for UK business to seek to recover commercially some measure of the UK's significant diplomatic and military investment.”

He explained that there are opportunities for the British businesses on three grounds. First, Libya's need to rebuild infrastructure provides British companies with numerous profitable contracts. Second, British business can operate in fields like “health, education and civil security.” Finally, British companies can exploit Libya's oil and gas sectors as well as “commercial support services such as banking, finance and telecommunications.”

And i thought Britain was sending all the weapons and SAS for humanitarian reasons! Never would i thought it was for OIL!

Man must learn to increase his sense of responsibility and of the fact that everything he does will have its consequences. - Motherland Proverb

Organization is impossible unless those who know the laws of harmony lay the foundation. - Motherland Proverb

Our newest theme surrounds natural resources in Africa. Despite being described as “the richest continent” in reference to its natural resource wealth, Africa remains the poorest continent. How have natural resources played a role in African development, or how have they hindered it? What natural resources are exploited and by whom are they exploited?
This theme allows for an exploration of economic development in Africa, labor force composition, foreign investment in Africa, private sector exploitation, the diversity between African states, the potential for natural resources to promote growth and the African relationship to the environment. This theme also comes at an appropriate time, as water has become headlining news on Africa in the last week.

Natural resources are often taken for granted in parts of the world where they are easily accessible, but what about the parts of the world from which they are extracted? And what of those resources, such as water, which are beyond man’s control? Articles submitted will aim to address some of the questions surrounding natural resources in Africa in the present, past and future.

The Virgin of Montserrat is a statue of the Virgin Mary and infant Christ venerated at the Santa Maria de Montserrat monastery in the Montserrat mountain in Catalonia. It is one of the black Madonnas of Europe, hence its familiar Catalan name, la Moreneta ("The little dark-skinned one").

The Black Madonna in the Novel

... The South was fertile ground for my fiction, but the novel was also affected by my spiritual and psychological pursuits and study. I did'n’t set out to put a black Virgin Mary in my novel; it just happened.

For a lot of years, I explored archetypal feminine images and stories from different cultures and religions, and particularly what happens to women when connections with these images are missing or devalued. One thing that became clear to me is that images of a divine mother are surprisingly important in the psychological wholeness of women, especially in the process of women taking up residence in their own authority. It was through this study that I became intrigued with the ways that Mary has quietly, even subversively, functioned as the feminine dimension of God in much of western religion. I read an essay by author Kathleen Norris in which she made the amazing statement that Mary is particularly suited to post-modernism. She didn’t elaborate on the reason, but my guess is that Mary, fresh with feminist appropriations, has the potential to undergird women’s reformations.

As I began the novel, I wanted the driving impetus in Lily’s life to be the search for home and for her mother. But clearly in the back of mind, I knew there was a less tangible, more symbolic search for home and mother that needed to take place: a coming home to herself and the discovery of the mother within. I knew Lily would have to find an undreamed of strength, and that she would do it the same way the powerful black women around her did it – through the empowerment of a divine feminine presence, in this case a Black Mary.

I felt that any image of Mary in the novel would have to be black. Not only because the women who revered her were black, but because historically Black Madonnas have often been at the root of insurgence. I first became aware of the Black Madonna in my late thirties through the writings of Jungian analyst, Marion Woodman. It was a revelation to me that hundreds of very old Black Madonnas exist in Europe and elsewhere, and that their darkness is a legacy of ancient black goddesses. I think of the Black Madonna as the White Madonna before the church scrubbed the really interesting stuff out of her. I began to study the Black Madonna, and to travel to her pilgrimage sites, especially in France. I discovered that many of her stories and history reveal a Mary who is openly defiant in the face of oppression. In Poland, South and Central America, and other places, she has been a symbol of revolution. I decided I would create a Black Madonna for the novel, who had existed during slavery in the South, and that she would be a symbol of freedom and consolation.


Action, self-reliance, the vision of self and the future have been the only means by which the oppressed have seen and realised the light of their own freedom. - Marcus Garvey

There's different between Black Feminism and the Negropean Feminist...

... Here's the different;

1. Afrikan/Black Feminist... She stand up on her feet to protect black culture/traditional ways of living... They up to good... Their mission is to built black love, families, societies and e.t.c.

2. The Negropean Feminist she's might be Afrikan/Black but she's Black Face in White Mind Feminist... She never stand on her feet to fight her master... She only stand by her master side to destroy Afrikan/Black love, families, societies and e.t.c.

You're the one that the book [Bible] is talking about who is dead : dead to the kno wledge of yourself, dead to the knowledge of your own people, dead to the knowledge of your own God, dead to the knowledge of the devil. Why, you don't even know who the devil is . You think the devil is someone inside the ground that's going to burn you after you're dead. The devil is right here on top of this earth. He's got blue eyes, brown hair, whit e skin, and he's giving you hell every day. And you're too dead to see it. - Malcolm X,"Unity Rally" speech, Harlem, 10 Aug. 1963

“In today’s world, companies spend hundreds of millions, if not
billions to establish, promote and protect their brands-Nike shoes,
McDonald’s hamburgers , Apple computers, Starbucks coffee, United
Airlines, Ivory soap,. However one of the first high-value brands in
America was not an inanimate product. It was humans. African Americans
... were turned into animate products: slaves. And the brand that the early
ruling class literally and figuratively burned onto black Americans as
they did with livestock, was the permanent identifier of ‘subhuman
inferiority’”. - Tom Burrell, Brainwashed Challenging the Myth of Black Inferiority

Thursday, May 24, 2012

Who are the Olmec's and Mayans with Dr. Phil Valentine 5/20/11

George Zimmerman May Face Death Penalty! (DETAILS)

Even though the State of Florida has charged George Zimmerman with second-degree murder, the Feds may still charge him with a federal hate crime. If found guilty, 28-year-old Zimmerman could be face the death penalty.
STORY: FBI Seeks To Charge George Zimmerman With Hate Crime
FBI officials confirmed to ABC News that the investigation is still ongoing, as they continue to question witnesses in Sanford, Florida, but say the “hammer won’t be dropped” anytime soon.
Zimmerman admitted to killing Trayvon on the night of February 26th in an act of self-defense. Zimmerman is currently facing a second-degree murder charge, which carries a maximum possible sentence of life in prison without the possibility of parole.
But if Zimmerman is charged and found guilty of a federal hate crime involving murder, he could face the death penalty.
The FBI will have to prove that Zimmerman acted out of hatred toward Trayvon because he was black and that’s why he came into contact with him and why he shot and killed him.
Federal hate crime charges are crimes involving kidnapping, sexual assault or murder, and can be punishable by life in prison or the death penalty.








Tuesday, May 22, 2012


Robin Gibb of Bee Gees fame dies at age 62

©AP/ Robin Gibb
Robin Gibb, one-third of the Bee Gees, died Sunday after a long battle with cancer, his spokesperson has confirmed via a statement. Gibb was 62 years old.
"The family of Robin Gibb, of the Bee Gees, announce with great sadness that Robin passed away today following his long battle with cancer and intestinal surgery," reads the statement. "The family have asked that their privacy is respected at this very difficult time."
Bing: Watch classic Bee Gees videos
Two years ago, Gibb battled colon and liver cancer, but despite making what he called a "spectacular recovery," a secondary tumor recently developed, complicated by a case of pneumonia.
Gibb was born in Manchester, England, in 1949, along with twin brother Maurice. (Maurice died in 2003 of complications from a twisted intestine; eerily, Robin had surgery for the same medical issue in 2010.) Along with their older brother Barry, the brothers began harmonizing as a trio in Australia, where the family moved in 1958. Although the Bee Gees had some success in Australia -- they hosted a weekly variety show there -- they didn't truly arrive until they returned to England and signed with manager Robert Stigwood. Robin's quivering, vulnerable voice was featured prominently on several of the group's earliest and most Beatles-esque hits, including "New York Mining Disaster 1941," "I Started a Joke," "Massachusetts," and "I've Gotta Get a Message to You."
Although he looked and sounded like the meekest Bee Gee, Robin grew into the family rebel. By 1969, he and Barry were feuding over whose song should be singles, and Robin, then 20, was declared a "ward of the state" by their father when his drinking and partying seemed to take over his life. "It happened so fast that we lost communication between us," Gibb later recalled. "It was just madness, really."
But it was also Robin who, in 1971, made the first call to Barry to reunite with his brothers. Robin's solo career had stalled, and Barry and Maurice's attempts to continue as the Bee Gees as a duo had floundered as well. "If we hadn't been related, we would probably have never gotten back together," Robin said at the time. Robin's voice was heard, beautifully, on the chorus of their minor 1972 hit "Run to Me."
Video: Tributes pour in for Bee Gees' Robin Gibb
The Bee Gees' massive second wind arrived with their proto disco hit, "Jive Talkin'," in 1975; two years later, their contributions to "Saturday Night Fever" made them bigger stars than ever. Most of the hits from that era featured Barry's falsetto voice, but the brothers' vocal blend remained an indelible apart of their sound.
The group entered another fallow period during the early '80s, although during this time, Robin produced a semi-hit album by Jimmy Ruffin, brother of the Temptations' David Ruffin. The last Bee Gees album, "This Is Where I Came In," was released in 2001. Two years later, Maurice died, and with his passing the Bee Gees ended. (Their other younger brother, Andy, died in 1988.)
Robin and Barry reunited periodically -- in 2010, they made an appearance on "American Idol" and inducted ABBA into the Rock and Roll Hall of Fame -- and talked about a duo tour, but nothing materialized. Robin, though, kept his hand in music. With his son Robin-John, he wrote an ambitious piece, "The Titanic Requiem," a mix of orchestral and vocal pieces telling the story of the doomed liner on the 100th anniversary of its sinking. "It's a serious subject and it's not a rock opera," Gibb said before its debut. "There are no backbeats. This could have been written 300 years ago."
Featuring the Royal Philharmonic Orchestra, the work had its world premiere in London on April 10. But in a sign that Gibb's health had taken a turn for the worse, he wasn't able to attend. Ironically, next week's episode of "Glee" will include covers of Bee Gees songs from "Saturday Night Fever."