Journal of Pan African Studies on Skin Bleaching and Global White Supremacy

Editorial:Skin Bleaching and Global White Supremacy

Guest Editors
Yaba Amgborale Blay, PhD
Lafayette College
&
Christopher A.D. Charles, PhD
Monroe College

This Special Issue of the Journal of Pan African Studies focuses on the
practice of skin bleaching -- the intentional alteration of one’s natural skin color
to one relatively, if not substantially lighter in color, through the use of chemical
skin lightening agents -- as it manifests among people of African descent. Within
the context of global white supremacy, skin color communicates one’s position to
and within the dominant power structure.

Given this reality, many people, namely those subjected to white domination, colonization, and enslavement, have historically internalized projected notions that the basis of their inferior condition is their skin color. Although the contributors to this issue examine the phenomenon from a variety perspectives, all draw attention to the impact of global White supremacy on valuations of skin color and the extent to which skinbleaching, as a social practice, is functionary of white domination.

The introductory article, “Skin Bleaching and Global White Supremacy: By Way of Introduction” by guest editor, Yaba Amgborale Blay, critically examines the symbolic significance of whiteness, particularly for and among African people, by outlining the history of global White supremacy, both politically and ideologically, discussing its subsequent promulgation, and further investigating its relationship to the historical and contemporary skin bleaching phenomenon. The article provides a broader socio-historical context within which to situate the global practice of skin bleaching and thus provides a necessary framework for further realizing the critical significance of the articles presented in this issue.

Whereas the large majority of the discourse on skin bleaching focuses on
the practice as it occurs throughout the world, there exists a paucity of literature
on skin bleaching in the United States. With three articles examining the historical
legacy of the practice in early 20th century America, and one focusing on product
usage in contemporary Harlem, the current issue attempts to address this
significant gap in the literature.

In his article, “Skin Bleach And Civilization: The Racial Formation of Blackness in 1920s Harlem,” Jacob Dorman argues that for African Americans at the turn of the 20th century, skin bleaching represented much more than mere cosmetic practice. Examining historical archives,newspaper records, skin bleaching product advertisements, and the infamous and bitter wrangle between W.E.B. DuBois and Marcus Garvey, Dorman positions skin bleaching within the larger discourse of civilization and contends that the practice reflected ambiguous notions of racial progress and advancement.

Similarly, Amoaba Gooden’s examination the Black vanguard of news reporting
in her article “Visual Representations of Feminine Beauty in the Black Press:
1915-1950” highlights the extent to which the Black press, influenced by White
supremacy, patriarchy, and classism, assigned higher value to those ideals and
physical features associated with Whiteness than those associated with Blackness.

Given the frequent appearance of skin bleaching advertisements, and the extent to
which reporters attempted to reject degrading popular images of Black women
(e.g. the Mammy), Gooden argues that the Black press ultimately endorsed skin
bleaching as a means through which Black women in particular could attain not
only feminine beauty, but social respectability.

Like Gooden, Treva Lindsey also examines a number of skin bleaching advertisements, however, she focuses specifically on late 19th to early 20th century Washington D.C. and skin bleaching among Washingtonian women. Lindsey explores the relationship between White supremacy, skin bleaching, and New Negro womanhood, and in the final analysis of her article, “Black No More: Skin Bleaching and the Emergence of New Negro Womanhood Beauty Culture,” she connects skin bleaching to a politics of
appearance that intersected with White supremacist and gendered discourses
about urban Black modernity and social mobility; and asserts that African
American women of the time embraced a White constructed beauty culture as
means to an end – social, political, and economic freedom.

Moving the examination forward nearly 100 years, in his article, “The Derogatory Representations of the Skin-Bleaching Products Sold in Harlem,” coeditor
Christopher Charles analyzes the images used to market skin bleaching
products sold in contemporary Harlem in order to determine whether or not such
imagery is derogatory. Charles discovers that many of the underlying messages
inherent to the imagery displayed on skin bleaching labels today are identical to
those used decades ago in that they continue to exhibit hegemonic representations
of Whiteness versus Blackness.

In his estimation, it is this consistency and continuation that continues to push the sale of skin bleaching products in the United States. Margaret Hunter holds a similar position in her article “Buying Racial Capital: Skin Bleaching and Cosmetic Surgery in a Globalized World.” She argues that the increased incidence of transnational skin bleaching is a result of the merging of old ideologies (colonialism, race, and color) with new technologies of the body (skin bleaching and plastic surgery). In this way, as one attains light skin, s/he attains a form of racial capital – a resource drawn from the body that provides tangible benefits within the context of White supremacy.

The works of Donna Hope and Emphraim Gwaravanda both situate skin
bleaching within the specific cultural contexts within which it takes place,
Jamaica and Zimbabwe respectively. In her article, “From Browning to Cake
Soap: Popular Debates on Skin Bleaching in the Jamaican Dancehall,” Hope
examines skin bleaching through the lens of dancehall music culture which,
unlike the larger Jamaican society, contends that skin bleaching represents a mode
of fashion and style.

By examining dancehall artists, their public personas, and their lyricism about skin bleaching, and further situating skin bleaching within Jamaica’s historically three-tiered racialized society, Hope attempts to unpack conflicting cultural debates surrounding skin bleaching in Jamaica. With attention to skin bleaching in Zimbabwe, Gwaravanda relies upon Shona proverbs as an indigenous knowledge system through which to analyze the phenomenon.

Through the proverbs, he asserts that for the Shona people, intrinsic beauty is
valued above extrinsic beauty, dark skin is to be valued, and that one is to be
knowledgeable of his/her culture and identity. It is through these perspectives that
Gwaravanda challenges contemporary skin bleaching in Zimbabwe as a departure
from traditional Shona culture.

Commentary provided by African-centered psychologist, Daudi ya Azibo
concludes this special issue on skin bleaching and global White supremacy. In
“Skin Bleaching and Lightening as Psychological Misorientation Mental
Disorder,” Azibo argues that skin bleaching is consistent with the psychological
misorientation mental disorder articulated in the Azibo Nosology.

According to Azibo, living under White domination has severely traumatized people of African descent and has destabilized our ability to orient ourselves towards ourselves.Skin bleaching is thus regarded a reflective side effect of this psychological destabilization. By concluding with Dr. Azibo’s commentary, we hope to open and extend the discourse, spark debate, and inspire continued research into the
multiple dimensions for which skin bleaching has implications for people of
African descent.

Please go to: jpanafrican@yahoo.com

Message to Berkeley Juneteenth, Sunday, June 26, 2011

This summary is not available. Please click here to view the post.

Paramedic Alleges Oscar Grant Cover Up

Paramedic Whistleblower Alleges Oscar Grant Cover Up; Evidence of System-Wide Racism

by Phil Horne, Esq.
Monday Jun 20th, 2011 5:43 PM

Paramedic Sean Gillis, an instructor and supervisor at the Oakland Fire Department, filed suit on Friday, June 17th, 2011 against OFD. In his complaint, Gillis alleges OFD mistreated Oscar Grant in its response to Grant 9-1-1 calls on January 1st, 2009, destroyed evidence related to the mistreatment, ordered Gillis to stop his investigation of the call response, and is currently retaliating against Gillis for exposing same.

OAKLAND. Paramedic Sean Gillis, an instructor and supervisor at the Oakland Fire Department (OFD), filed suit on Friday, June 17th, 2011 against OFD. Alameda County Superior Court No. RG-11-581209. In his complaint, Gillis alleges OFD mistreated Oscar Grant in its response to Grant 9-1-1 calls on January 1st, 2009 and destroyed all evidence related to the mistreatment, ordered Gillis to stop his investigation of the call response, refused to comply with an order for a call review by former OFD Medical Director Dr. Michael Howard, MD, forced Howard to quit by withholding his paychecks, and is currently retaliating against Gillis.

OSCAR GRANT. On January 1st, 2009, OFD responded to the BART police shooting of Oscar Grant—an unarmed BART passenger. The shooting became a focus of community direct action during 2009 and 2010 and just recently when the shooter was released after serving a brief prison sentence.

OVERLOOKED. Overlooked until now is OFD’s role in Grant’s death. According to Gillis, OFD mistreated Grant, and that mistreatment is so egregious that it should be criminally investigated.

WOUND UNTREATED. Grant had been shot at pointblank range. The bullet made both entry and exit chest wounds. OFD Emergency Medical Services Division (EMS) first responding paramedics applied an air-tight treatment only to the entry wound—leaving the exit chest wound open to air. According to Gillis’ complaint, this misconduct is a ‘death sentence.’ Grant died from his wounds 5 ½ hours later.

SCUTTLED INVESTIGATION. On January 6th, 2009, Gillis launched an investigation and requested the coroner’s report to assess whether paramedic misconduct contributed to Grant’s death. On January 10th, 2009, OFD issued a written order to Gillis to stop the investigation and to refrain from reporting his findings to anyone—even the Grant family or law enforcement. The written order is attached to Gillis’ complaint.

EVIDENCE DESTROYED. About this time, according to Gillis, OFD destroyed all paper records related to the Grant response and the computer archive of Grant’s Patient Care Report.

DR. MICHAELS. OFD’s Medical Director, Dr. Howard Michaels, MD, ordered a call review. Even though, at the time, Michaels was the highest medical authority at OFD, the EMS Division ignored his order. Gillis alleges OFD retaliated against Dr. Michaels by interfering with his paychecks until Dr. Michaels finally left in September 2010. Dr. Michaels left OFD owed over six (6) months’ pay. When he finally left, Dr. Michaels turned to Gillis and warned, “You’re next.”

RETALIATION AGAINST GILLIS. Dr. Michaels was right. According to Gillis, OFD launched a retaliatory campaign of harassment and retaliation that included moving Gillis’ office from Jack London Square to a small trailer in the middle of a parking lot in a remote area of Oakland, eliminating his lunch break, taking his mailbox and city car access, weekly bullying sessions and monthly performance reviews, and demoting and suspending Gillis.

PUBLIC RECORDS ACTION. Gillis made a Public Records Act request for the Grant file and staff meeting audio tapes with racist and inappropriate statements about Oscar Grant. According to Gillis, OFD refuses to confirm or deny the destruction of the Grant file and, at first, falsely denied the existence of the recordings. Gillis filed suit under the Public Records Act in Alameda County Superior Court (No. RG-11-576250). Said suit is available for download by clinking the PUBLIC RECORDS ACT LINK on justiceforseanatoaklandfire [at] googlegroups.com .

SYSTEM-WIDE RACISM. Gillis alleges the mistreatment of Grant is an example of system-wide discrimination against people of color.

HISTORY. In the year 2000, in a television special on OFD, entitled “Test of Courage,” the discriminatory practices (against black people and women) of Oakland Fire were investigated by PBS. PBS showed that OFD historically tolerated discrimination, believing employment practices favoring males from “certain families” was based in sound science. OFD’s historical perspective was described as:

"Many firefighters [] come from families with several generations of white men in the fire service. Recruitment, training, and leadership have helped to honor and preserve lineages that [allegedly] favor bigger, stronger fire fighters."

Though the statement is not attributed to any particular personnel, Mark Hoffman worked closely with the reporter and is believed to be the source of that information. OFD promoted Hoffman after the special aired and Hoffman is Chief (interim) today.

MEASURE Y. Gillis alleges that evidence of the bigotry at OFD can be found in OFD’s failure and refusal to comply with Measure Y—a special tax fund created to support “at risk youth mentoring.” Measure Y requires OFD to create and maintain one “at risk youth” mentoring program in each of its 15 fire stations. OFD collects $4,000,000.00 in Measure Y money every year but fails to create or maintain any “at risk youth” mentoring programs—not one of the 15 required.

MERRITT COLLEGE. Gillis alleges that, instead of implementing programs that help “at risk youth,” OFD is dismantling such programs. OFD forced Gillis to quit his directorship of historically-black Merritt College’s EMT program, in part, to accommodate the competing program of National College of Technical Instruction (NCTI)—a for-profit college based in Colorado with a historically white student body. OFD now provides NCTI the access to OFD facilities and classrooms Merritt College formerly enjoyed. This means that NCTI students will be the only Bay Area students with “real world” OFD experience on their resume and be much more likely to receive OFD jobs and promotions, once hired, and, in this way, OFD will perpetuate historical discrimination against black job applicants and employees.

DIRECT ACTION. Gillis invites the public and his co-workers at OFD and throughout the City to become involved in the effort to bring accountability to OFD for misconduct against Grant AND to use his action to highlight racism, sexism, privatization, and corruption throughout the City of Oakland. “Now is the time for change,” says Gillis.

DEMAND INVESTIGATION. Demand District Attorney Nancy O’Malley launch a criminal investigation of OFD misconduct against Grant and willful destruction of evidence by calling: (510) 272-6222 .

INDY NEWS. Watch for independent press interviews on KPFA radio and independent newspapers throughout the Bay Area, community meetings, and direct action against O’Malley, Mayor Jean Quan (who promised to “clean house”), the City Council, and OFD.

Contact: justiceforseanatoaklandfire [at] gmail.com

Media Blackout of Crippled Nebraska Nuclear Plant

US orders news blackout over crippled Nebraska Nuclear Plant: report
June 18, 2011
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A shocking report prepared by Russia’s Federal Atomic Energy Agency (FAAE) on information provided to them by the International Atomic Energy Agency (IAEA) states that the Obama regime has ordered a “total and complete” news blackout relating to any information regarding the near catastrophic meltdown of the Fort Calhoun Nuclear Power Plant located in Nebraska.

According to this report, the Fort Calhoun Nuclear Plant suffered a “catastrophic loss of cooling” to one of its idle spent fuel rod pools on 7 June after this plant was deluged with water caused by the historic flooding of the Missouri River which resulted in a fire causing the Federal Aviation Agency (FAA) to issue a “no-fly ban” over the area.

Located about 20 minutes outside downtown Omaha, the largest city in Nebraska, the Fort Calhoun Nuclear Plant is owned by Omaha Public Power District (OPPD) who on their website denies their plant is at a “Level 4” emergency by stating: “This terminology is not accurate, and is not how emergencies at nuclear power plants are classified.”

Russian atomic scientists in this FAAE report, however, say that this OPPD statement is an “outright falsehood” as all nuclear plants in the world operate under the guidelines of the International Nuclear and Radiological Event Scale (INES) which clearly states the “events” occurring at the Fort Calhoun Nuclear Power Plant do, indeed, put it in the “Level 4” emergency category of an “accident with local consequences” thus making this one of the worst nuclear accidents in US history.
Though this report confirms independent readings in the United States of “negligible release of nuclear gasses” related to this accident it warns that by the Obama regimes censoring of this event for “political purposes” it risks a “serious blowback” from the American public should they gain knowledge of this being hidden from them.

Interesting to note about this event was the Nuclear Regulatory Commission (NRC) Chief, Gregory B. Jaczko, blasting the Obama regime just days before the near meltdown of the Fort Calhoun Nuclear Power Plant by declaring that “the policy of not enforcing most fire code violations at dozens of nuclear plants is “unacceptable” and has tied the hands of NRC inspectors.”

Parable of the Black Bourgeoisie

Parable of the Black Bourgeoisie

The economic and political dependence of this African neo-colonial bourgeoisie is reflected in its culture of apenmanship and parrotry enforced on a restive population through police boots, barbed wire, a gowned clergy and judiciary; their ideas are spread by a corpus of state intellectuals, the academic and journalistic laureates of the neo-colonial establishment.
--Ngugi wa Thiong'o, Decolonizing the Mind

The black bourgeoisie is a class of very sick people who go about their daily round pretending all is well. They have a gang of police who do not carry guns but are yet dangerous because they use masking tape to gag and silence the mouths of any and all who dare defy their sick value system of addiction to white supremacy that is full blown.

The culture police will silence or simply ignore those who refuse to speak the language of the black bourgeoisie, a language taught to them in the neo-colonial schools, churches, mosques and workplaces.

This class of trained monkeys includes artists, teachers, preachers, politicians and media parrots who make sure those who defy the culture police are punished by silence or ignored by non-invitation to their world of make believe.

They are not interviewed in the media, or invited to speak or teach at schools, colleges and universities, unless at their own expense. They may sometimes be invited and paid, but the culture police make sure no students are there to hear them, so they speak in an empty auditorium, even though they are paid handsomely. The black bourgeoisie don't care how much they are paid, just don't let students hear what they have to say. The culture police will actually speak after they speak and admit they have nothing to say, that they are rambling on to neutralize the atmosphere, to negate any raw truth that may have been said.

The black bourgeoisie culture police place those who defy them on house arrest, similar to the woman in Burma, for those who resist are not allowed to work, unless they agree to sing Silent Night, the national anthem.

One cannot say the A word, B word, C word, D word, E word or F word. In short, one must shut up and go along with the "King's English," of course the King was a pervert, oppressor, exploiter, robber and rapist, so who in their right mind would want to speak the "King's English"?

Rather than teach the masses in their own language, the "Mother tongue," how to behave, how to stop beating their partners, how to love themselves, the black bourgeoisie would rather the common people beat, maim, and kill their mates. Even when the masses or common people fight and steal the literature in their "Mother-tongue," the black bourgeoisie don't care, for they cannot allow them to speak in their language, they must be stopped by any means necessary.

And yet, the "King's English" and the language of the black bourgeoisie is filled with lies, duplicity and contradictions. Their language hides truth, especially of their sick, pitiful lives, terror in their mansions, in bed, hours of drunkenness and drug abuse, lechery and depravity, the golden handcuffs, incest, adultery, prostitution , emotional and verbal abuse--yes, in their moment of passion the black bourgeoisie actually use so-called foul language, yes, the very language they despise and condemn in the common people and those who speak or write in such language.

And still they walk with an air of superiority. They cannot speak or greet you on the street. There are perpetually in a rush or in a hurry going nowhere but to some din of iniquity where they wink and blink to increase their inordinancy and conspicuous consumption.

Their pseudo puritan language covers a multitude of sins and wickedness. Smiling faces belie the terror of their lives, for are they not sycophants of the worse kind, ass kissers in short, for some boss, some high class pimp in a suite, far above the street.

And yet, the black bourgeoisie are only one paycheck away from the street people who drink rot gut wine and push shopping carts, but at least they love each other with a love that is true and real!

Baraka said, "Where the soul's print should be there is only a cellulose pouch of disgusting habits." They suffer negritis, an inflammation of the negroid gland at the base of the brain, caused by negrocities or bad habits!

The black bourgeoisie were told long ago by E. Franklin Frazier about their world of make believe and conspicuous consumption. Nothing has changed, except there is more of the same.
--Marvin X
3/30/10
www.parablesandfablesofmarvinx.blogspot.com

How to Recover from the addiction to White Supremacy

Baseball star Sammy Sousa after
bleaching cream white supremacy treatment.

See the latest issue of the
Journal of Pan African Studies on the bleaching cream pandemic in Pan Africa.





Third Traditions Foundation

"How to Recover From the Addiction to White Supremacy"

In this work, Marvin X lays down the blueprint for freedom from internalized racism and uses the twelve steps. He debunks the chief component of powerlessness and correctly states "we are not powerless over anything… nothing has power over you except when you allow it to have such."

Much like Dr. Carter G. Woodson's "Miseducation of the Negro" Marvin begins by defining white supremacy in that recovery groups miss-educate blacks to accept injustice as part of the process but as Marvin details here:

"For it is one thing to detox and recover, We have found in drug recovery that many persons will recover, but go no further in their consciousness. Thus, they have a new addiction called recovery; one could say it is their religion since it now consumes their entire lives, which consist of attending meetings. They are most often negative and see no need to become social activist, even though Dr. Fanon and Dr. Hare tell us the only way to regain their mental equilibrium is by joining the movement of their people.”

Chapter five has a very frank, compelling Truth and Reconciliation admission that tempts one to rush to judgment. Purchase the book just to read that one chapter, it's well worth it!

Angela R. Jenkins
Third Traditions Foundation
Furthering Cultural Aptitude
http://www.thirdtraditionsfoundation.org/

How to Recover from the Addiction to White Supremacy is out of print but will be reprinted ASAP.

Obama

A fictional speech by President Obama on Troop Withdrawal from Afghanistan

Good evening, my fellow Americans. You some silly motherfuckers. Do you think I'm gonna bring a bunch of troops home from Afghanistan when my generals tell me they can make a few more billion dollars if we keep the troop level up. I'm not gonna do that, hell naw. As long as my name is Barack Hussein Obama. Yes, who sane Obama, but you insane if you think the thirty thousand troops I sent over there to kill those mountain goats are coming home anytime soon.

Oh, I might bring home two or three thousand, mostly the wounded with their brains shot out, those with no legs, no arms, we'll send them home, but you know it takes 30 thousand to capture or kill 100 to 500 Al Quida, yes, do the math, 30 thousand men at the cost of one million dollars each--now we don't pay them damn fool grunts no million dollars, but the generals get most of it for their retirement and when they come home to set up defense related corporations. You know the drill, don't you? You know politics and capitalism is dirty, filthy and funky like a ghetto ho. Hee hee hee. vote for me, I'll set you free!

You know we gotta take care of our generals, since they protect us round the world so you dumb somebitches can ride around in your SUVs, playing soccer mom and your husbands can ride through the ghetto at night picking up little black girls for prostitution. Now if you fuck with my little girls, I'm coming after that ass like I did that boy, our boy, Osama bin Laden.

Yes, I got that motherfucker. Hell, it was close to election time so I had to do something. Shot that motherfucker between the eyes and had my boys fuck his three wives fore we got outta Pakistan.

Back to Afghanistan. It is ten billion dollars a month to chase them mountain goats up and down them fuckin mountains, some ten thousand feet to twelve thousand feet up. But we makin progress so we can't leave now. Too much money involved and too much dope. Karzai and his brother is dealing too much dope and it's too good to cut and run now, except for a little drawn down fore election time, hee hee hee. Vote for me, I'll set you free, you dumb motherfuckers, especially my nigguhs.

How ma nigguhs doing in da hood? Ya'll still got yo shirt on, pants? I know you ain't got no job, ain't got no house, but you know I had to help my boys on Wall Street. I ain't stupid now, hell, I'm a Harvard nigguh, my nigguhs. Gotta help my brotherhood of thieves and robbers. If ya'll stop going to prison and come to Harvard, we'll show you how to be real criminals.

And they lettin all nigguhs and poor people into Harvard for free, what's wrong wit ya nigguhs? Get yo ass out dem prison cells and come to Harvard so you can be trained to be a real criminal. Look, we ain't gonnna keep payin no $200,000 a year to keep you little snotty nose motherfuckers in juvenile hall. We go put you in Harvard. I'll talk to my man Skip Gates bout giving you a little black studies, none of dat radical shit, some miller lite shit, but I want you to major in crime, how to rob motherfuckers in broad daylight, cheat people out da homes, jobs, take everything, don't leave a motherfucker nothing. Take his wife too. Hee hee hee, vote for me, I'll set ya free!

Back to Afghanistan. I told them mountain goats if they lay down their arms I will pay for them to go to school, get them housing and get them jobs. But them motherfuckers too dumb, can't count to ten. They can fight like hell when they wanna, but they don't want no schoolin, remind me of you nigguhs in da hood. But they worse than you nigguhs, these mountain goats won't even let the women go to school, lease you boyz in da hood ain't dat stupid. Vote fa me, I'll set ya free.

Now you boyz and girls in da hood might wonder why I don't give you motherfuckers jobs if you lay down yo guns and stop terrorizing you mama, daddy, grandpa and grandma, yo woman and babies, yes, you nigguhs is killing yo babies too--sometimes ya'll bad as them mountain goats bombing everything with they good suicide asses. Talkin bout they go get some virgins in Paradise. Do the women get dicks in Paradise? Hee, hee hee. Vote fa me, I'll set ya free!!!!

Let me finish this bullshit speech up so I can hit my cigarette, maybe a little one on one too. Mechelle make me go to a special little room she fixed up for me in the White House to do my thang. You know how them bitches is, always wanna fix up some shit fa a man. Bitch, I'm the motherfuckin Prez, bitch! Better leave me the fuck alone and take care of dem guls and yo mama.

Back to Afghanistan. We go bring home two or three thousand troops and don't fuck with me about it. Matter of fact, kiss my black yellow ass, especially you Republicans and that Cornel West bitch! American people, good night. Prosperity is just around the corner, soon a chicken in every pot. Hee hee hee. Vote for me, I'll set you free!

--Marvin X

6/23/11

Marvin X is known variously as Plato, Rumi, Mark Twain, the Sludgehammer, human earthquake. He's written thirty books, eight last year. jmarvinx@yahoo.com

http://www.blackbirdpressnews.blogspot.com/