Marvin, ‘Tis true. Re: “Other worlds,” I used the sociological term “’otherworldly’ approach to Africa” in a statement in The Black Scholar, “Wherever We Are,” circa February, 1970) alleging that the black consciousness movement was starting to sacrifice its fight on the ground for otherworldly escapism, that we are Africans wherever we are, that America is like an octopus, you can cut off the tentacles but the greatest damage will be done in the heart of the octopus or in the white man’s rump.
I had mentioned the issue to Stokely Carmiachael in a conversation with him at the First Pan African Cultural Festival in Algiers in 1969. Stokely later circulated the notion in major media under the phrase “Wherever We Are” with the switch to the opposite suggestion that, on the contrary, cutting off the tentacles would be the most effective way of dealing with the octopus.
He had recently moved to Africa, but I hadn’t meant to step on his toes, I was talking about us still hanging on to the master here in America. Mrs. Shirley Graham DuBois later told me in San Francisco that she wished Stokely had not taken up Nkrumah’s movement, that Nkrumah was then a shell of himself and that we were not Africans but “children of Africa.” I’m afraid she was getting into semantics but she had a point in a very casual, and you could say, private remark.
History does suggest that the colonizers created a group and then named it "American Negro." Centuries later we still do not know what to call ourselves, African Americans, North American Africans, Africanas, Afrikans (mispelling or hip hop at best), or just Africans. Children or whatnot, we will never be psychologically whole as a people until we can feel comfortable calling ourselves Africans. To call Africans in America "Blacks" is like calling Asians in American "Yellows.”
It's okay to say where an African is from or in at the moment but you don't have to put it in the name any more than you do with an Asian. To do so may be an unconscious avoidance of the name, African or Asian. To spell it with a "k" gets into mystification and gobbledygook, especially when many will assume you don't know how to spell. Why not just put a "k" in Negro (Nekro) and be done in the first place?
Nathan
415 672 2986
Dr. Nathan Hare and Marvin X are two of the Bay Area's foremost Revolutionary Black Nationalists. Dr. Hare is the father of Black Studies in America. Marvin X is one of the founders of the Black Arts Movement and considered the father of Muslim American literature. Dr. Hare and Marvin produced the Black Men's Conference in Oakland, 1980, under the direction of the Honorable John Douimbia, fifteen years before the Million Man March. John D had long called for a secular organization of Black Men. A former associate of Malcolm X, he told Malcolm X that we needed a secular organization. Malcolm followed his suggestion with the Organization of Afro-American Unity. Dr. Nathan Hare and Marvin continue their mental health work with Hare's Black Think Tank and Marvin X's Academy of da Corner and the Pan African Mental Health Peer Group based on Dr. M's manual How to Recover from the Addiction to White Supremacy, foreword by Dr. Nathan Hare.
Foreword
How to Recover from the Addiction to White Supremacy
By Dr. Nathan Hare
Call him Dr. M, as I do, though I’ve known him by other names in other places and, like Diogenes, who went around holding up a lantern to the faces of the people he would meet in the streets of ancient Athens looking for an honest man, I have come to the realization that we as a people have been waiting and looking for somebody like Dr. M to come along for more than half a century, ever since America was stunned by The Mark of Oppression (the Jim Crow era book by two white liberal psychiatrists whose findings had brought them to the heartfelt conclusion that the race of people called “Negroes” was “crushed.”
In only four years after their epitaph was written, Negroes (now called “blacks,” “Blacks,” “Afro-Americans,” “African-Americans,” or as Dr. M sometimes calls them “American Africans”) had exploded in Montgomery with passive resistance. In four more years the “sit-in movement” broke out among the youth, followed like a one-two punch by the so-called “freedom riders” (roving bands of individuals who boarded and defied the segregation of interstate vehicles and included a future student of mine on spring break from Howard University by the name of Stokely Carmichael). Then came “Black Power,” in the context of which I first heard of a man who had metamorphosed from the slave-name Marvin Jackmon into a prominent “North American African poet” who went by the name of Marvin X (the X connoting “the unknown”).
While, despite the fact that I have known him through the intervening years, I cannot unravel every single quality of the brother, I can testify that Dr. M is a brand new Marvin, a Dr. Marvin, a social doctor, if you will, with a gift and a mission for a new black movement. I know this to be true because, aside from my Ph.D. and years of experience in the practice of clinical psychology, I specialized in the study of social movements for a Ph.D. in sociology at the University of Chicago. But more than that, I have watched a dedicated Dr. M, up close and clinically, going about his fearless work in the mean streets of San Francisco.
Over a period of many months, on many a dark and dreary sometimes rainy Wednesday night, I served as a consultant in clinical psychology to Dr. M’s “Black Reconstruction Group” (the pilot to his twelve-step model now unveiled in this important book on “How to Recover from Addiction to White Supremacy.” In the Recovery Theatre’s pilot groups, I sat with diverse and ad hoc coteries of men and women gathered impromptu in the austere basement of a Catholic church, St. Boniface, located in the heart of The Tenderloin, the highest crime district in San Francisco, just down a few blocks from the famous Glide Memorial Methodist Church. Many a night I marveled at the ease with which Dr. M and his talented co-facilitator, Suzette Celeste brought out trickles of lost and unleashed hope and inspiration in the minds of destitute and degraded street people as well as in the confused and empty psyches of invited members of the black bourgeoisie who, still trying to be unbroken, had come where not many “bourgies” would dare to tread.
On many an appointed night I stood by silently looking on while Dr. M and his collaborators sauntered out into the shadowy mysteries of dilapidated streets to solicit and harness hapless homeless men and a woman or two and bring them in to meet as equals with the anxious representatives of the black bourgeoisie who had dared to cross momentarily back over their tentative territorial and social boundaries. This of course is not recommended for the feeble or the fainthearted; because, until the revolution comes, or the proletariat triumphs, there will be difficulties and perils in chance encounters of the social classes. So I must hasten to explain that a security conscious Dr. M was operating within a safety net of collaborators competent in the martial arts; like Geoffrey Grier, who has been an international martial arts competitor and is a son of a black psychiatrist, Dr. William Grier, coauthor with Dr. Price Cobb of the late 1960s blockbuster, Black Rage.
At the moment when the oppressed have had enough, their rage will explode -- Fanon had warned us in The Wretched of the Earth -- and it is at that moment, at the very point of mental and spiritual coagulation and defeat, when they will come together and rise. Frantz Fanon went on to tell of a category of reconstruction groups called “’djemaas’ (village assemblies) of northern Africa or in the meetings of western Africa, tradition demands that the quarrels which occur in a village should be settled in public. It is communal self-criticism, of course, and with a note of humor, because everybody is relaxed, and because in the last resort we all want the same things. But the more the intellectual imbibes the atmosphere of the people, the more completely he abandons the habits of calculation, of unwonted silence, of mental reservations, and shakes the spirit of concealment. And it is true that already at that level we can say that it spreads its own light and its own reason.”
However, psychiatric authority for a self-help peer group focus on individual feelings (or addiction) in relation to white supremacy became available anew in the late 1960s, when Jeffrey Grier’s father, Dr. William H. Grier, and his collaborator, Dr. Price M. Cobbs, published Black Rage. Dr. Grier has also consulted with Dr. M and his Recovery Theatre around the time of the pilot trial run of the first “Black Reconstruction Groups.” According to Grier and Cobbs, in the “Introduction to the Paperback Edition” of Black Rage, “The most important aspect of therapy with blacks, we are convinced, is that racist mistreatment must be echoed and underlined as a fact, an unfortunate fact, but a most important fact – a part of reality. Dissatisfaction with such mistreatment is to be expected, and one’s resentment should be of appropriate dimensions” among black warriors who would exact retribution. “Psychiatry for such warriors,” Grier and Cobbs went on to explain, should aim to “keep them fit for the duty at hand and healthy enough to enjoy the victories” that are likely to emerge.
Fitness for duty is a pleasant but likely side effect of Dr. M’s “Black Reconstruction Groups” working to free the minds of persons addicted to white supremacy. This no doubt is no doubt why they do not limit themselves in their group sessions to expressions of resentment of racist mistreatment and dissatisfaction but also calmly allow its hidden effects, which often remain unconscious in the way in which the relentless karate chops of white supremacy have killed our dreams on a daily basis and shattered our ability to love, to feel loved, to love ourselves and therefore one another. I listened with much satisfaction as Dr. M and his assemblies delved into the depths of fractured feelings and emotions of the brokenhearted in order to help them come to terms with betrayal, jealousy and rage, in their moving endeavors to learn to love again.
And so it is that you will find many a reference to love in How to Recover from the Addiction to White Supremacy. This includes, for instance, “Women Who Love” and the motivations of the men who love them.
Dr. M’s own fitness for duty is complex, unique and variegated. According to James W. Sweeney, "Marvin walked through the muck and mire of hell and came out clean as white fish and black as coal." Marvin can boast of “a Ph.D. in Negrology,” as he puts it,” the study of nigguhs” issued by the University of Hardknocks’s College of Hell), based on twelve years of research , independent study , and practicum in San Francisco's Tenderloin and other unlettered social laboratories throughout the United States.
There may still be hope, if it pleases you, for Dr. M to join the white man’s system of miseducation and mental health care, when we consider that psychologists, including one of my mentors, the late Dr. Carlton Goodlett, at first were “grandfathered” in when the licensure of psychologists was started in the state of California. Later came the oral exam (conversational, not dental), followed in time by an essay exam, before the boom in “standardized “ multiple choice tests for which workshops were offered to prepare you for a fee, causing excellent practitioners, especially black ones, to be blocked from licensure until they found out and forked over whopping workshop fees .
There is also a burgeoning market opening up in “clinical sociology” and “sociological practice” still cutting out its slice of the marketplace and finding its way in matters of licensure and credentialing in the field of sociology. But here it may be important to say that the self-help peer group does not require a sociological or a mental health professional, any more than the primordial AA groups from which the mental health profession has profited and learned. Dr. M is a social “doctor” (which etymologically means “teacher”) grappling with a social problem, white supremacy and its punishing residue in the minds of oppressed black individuals and white oppressors who have chosen to reject and come to places where their fathers lied. Oppressors pure and simple, who accept white supremacy, must be dealt with in a later context, as you will not very well be able to keep them in a Black Reconstruction or White Supremacy Destruction Group (or White Supremacy Deconstruction, if you will).
Much in the manner of Hegel in his essay on “Master and Slave,” Marvin senses that the oppressor distorts his own mind as well as the mind of the oppressed. Hence Type I and Type II White Supremacy Addiction. White sociologists and the late black psychologist, Bobby Wright, converged in their findings of pathological personality traits (“the authoritarian personality” and “the racial psychopathic personality,” as Bobby put it).
But if Hegel was correct in his notion that the oppressor cannot free the slave, that the slave must force the oppressor’s hand, then it is Type II White Supremacy Addiction which if not more resistant to cure, must occupy our primary focus. Type II White Supremacy may be seen as a kind of “niggeritis” or “Negrofication” growing out of an over-identification with the master, who is white. As in any disorder severity of symptoms may vary from mild to moderate or severe.
As Frantz Fanon put it when he spoke for the brother with jungle fever in Black Skin, White Mask: “I wish to be regarded as white. If I can be loved by the white woman who is loved by the white man, then I am white like the white man; I am a full human being.” In the twisted mental convolution of a brother in black skin behind a white mask, Fanon observed a “Negro dependency complex” independently chronicled in my own Black Anglo Saxons (black individuals with white minds in black bodies). They struggle to look, think, talk and walk white by day, then go to sleep at night and dream that they will wake up white. They refuse to realize that no matter what they may ever do they will never get out of the black race alive.
On the other hand, you are going to be seeing “nouveau blacks” and lesser Afrocentrics -- who faithfully and unquestionably follow twelve-month years and endeavor even to blackenize the twelve disciples of Jesus Christ -- jumping up to question Dr. M’s re-africanization of the “Twelve Steps” model for “using the Eurocentric twelve steps,” but they forget that the very effort to be practical and collective is the original African way. In any event, we must build on whites as whites have built on us, taking the best of the West and leaving the rest alone. But Dr. M has expressly and creatively added a thirteenth step; for his goal is not just recovery but discovery, his goal is not just to change the individual but to change the individual to get ready to change the world.
Meanwhile there is one thing on which we can all agree: in any serious attempt to solve the bitter mental ravages of white supremacy, we must face the unadulterated fact that we are limited when we look to the institutionalized “profession” and their professional “providers.” This of course is not to say that the institutionalized professionals cannot be helpful. Dr. M is quick to point out that a self-help peer group cannot cure all the diverse neuroses and psychoses that afflict us. Indeed he goes so far as to suggest that some of us “may need to be committed.”
The late Queen Mother Moore (who loved to boast that she had “gone as far as the fourth grade, and stayed in school too long to learn anything”) delighted in going around deconstructing our “slave mentalities” and saying somebody needs to “do some surgery on these Negro minds” – in which Queen Mother had diagnosed a chronic condition she called “oppression psychoneurosis.” Queen Mother Moore was basically joking, that is, laughing to keep from crying, but it is no joke that mental health professionals, operating under the medical model, think nothing of seeing a person suffering from a psychosocial problem and not only treating the victim instead of the problem but – much in the manner of any addict or drug pusher– use or apply chemicals and sometimes chemical abuse to deal with the inability of the “patient” to feel good in a bad place and thrive, to try to “have heart” in a heartless world. Many people are unaware to this very day that the practice once was rampant for psychiatrists to treat a person with chronic mental maladies by subjecting them to lobotomies cutting off a portion of their brains. Shock treatment was another method – you’re shocked by life, let’s shock your brain, Senator Eagleton (who later ran for the vice-presidency in the 1970s on the ticket with George McGovern).
It should never have been any surprise that the mental health profession would be of only partial help in reconstructing the psychic consequences of centuries of prolonged brainwashing and subjugation (this is not to mention “Sicko” and what we know of the crippling new effects of “managed care” on the medical profession). Many mental health experts, the overwhelming majority of them white, have long suggested that the “medical model” may be inappropriate in the treatment of the psychological, not to mention, sociological components of mental illness.
But you don’t have to be a mental health professional or a sociologist to know that we can no longer restrict our search for healing to professional shrinks, raring back in executive chairs and carpeted suites stocked with “psychometric instruments” standardized on the white middle class, far removed from the realities of the concrete social milieu of afflicted and homeless black “subjects” living lives of hardship and subjugation, with no assurance of available treatment.
Even when they are “insured they are limited to the care and treatment some insurance clerk is willing to “authorize.” In matters of mental health, this typically will include a few sessions of “fifty minute hours” of “talk therapy” before leaving with a prescription or chemical palliative to dull agony and the pain but not the punishment of life on the skids in a sick society.
The hour is up and time is running out, black people, but white supremacy is not. We are living now in the final and highest stage of racism and white supremacy. We’ve let our struggle slip back while sitting in classrooms and conferences crooning about “afrocentricity” and ancient African glories that have gone forever.
We have come now to a crossroads. We have lost control of our children’s minds, our future. We have lost their respect, and appear to be on a collision course to a war of words between the black generations, in which hip-hop youth disparage and mock our language, our music and our humanity with a creativity and a rime and a rhythm we can’t fathom, let alone equal in our pitifully fruitless endeavors to eliminate the “n-word” and box with the black-on-black random violence of dissocialized youth who have concluded that adults and their leaders cannot or will not fight the power. Who knows but it may be that Dr. M’s movement of recovery from addiction to and from white supremacy is offering us a final and effective chance to begin to “sit down together,” to get together and get our heads together.
You can hold a Pan African Mental Health Peer Group in your home. Dr. M's manual tells you how to facilitate the peer group session, based on the AA Model.
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