Ngicabanga ukuthi alisekho iphuzu engxoxweni ngamaqiniso azungeze ukudutshulwa kukaMichael Brown. Okokuqala, ngenxa yokuthi Isikhulu u-Darren Wilson sivulwe yijaji elikhulu, futhi ngisho nobuhlakani obuhlangene bababhlogi abayinkulungwane obukhomba ukungqubuzana okusobala enguqulweni yakhe yezenzakalo ngalolo suku lwango-August ngeke kubangele umphumela ohlukile. Okwesibili, ngenxa yokuthi icala likaWilson noma ubumsulwa bakhe babuhlale busezingeni eliphansi enkingeni enkulu: okungukuthi, udaba lwale inkilothi enkulu yesizwe esigqolozele ebusweni, futhi esiyibonayo uma siyibuka—futhi ngaphezu kwalokho, kungani?
Ngoba kuwuhlobo lwe-Rorschach yobuhlanga (akunjalo?) lapho ngayinye yalezi zimo-hhayi nje uBrown kodwa wonke amanye, kusukela ku-Trayvon Martin kuya ku-Sean Bell kuya ku-Patrick Dorismond kuya ku-Aswan Watson nangale kwalokho-ngokungenakugwenywa futhi ngaphandle kokwehluleka kwe-morph. Ukuthi sibona izinto ezahlukene kangaka uma sizibuka kumele kusho okuthile. Ukuthi iningi leMelika emhlophe alikwazi ukubona izimo ezenziwe ngokucace kangaka iningi labantu baseMelika abamnyama ngeke kube into eyenzeka ngengozi, futhi akulona iphutha elingokwemvelo embonweni wethu. Kunalokho, i-astigmatism eyakhiwe emphakathini ephuphuthekisa abaningi endleleni abantu abamnyama abavame ukuzwa ngayo ukuthotshelwa komthetho.
Hhayi ukweqisa izingathekiso zezokwelapha, kodwa njengalezo ezinye izimo eziphawulwe ngenhla, kanjalo nakulokhu inani eliphazamisayo labamhlophe labonisa okuthile okuphindaphindekayo kwesifo sokunyakaza—i-reflex ecishe izenzekele njengaleyo ehola amaphoyisa amaningi (noma bafuna ukuba amaphoyisa) badubule izikhali zabo kumadoda amnyama kwasekuqaleni. Kuwumqondo wokuziphendulela ukulungisa umcimbi, ukuvikela umdubuli, ukulahla abafileyo ngamazwi asobala anokucwasa kanye nezithombe, bese ephika ukuthi isigameko noma impendulo yomuntu kuso noma yini ephathelene nobuhlanga.
I-Reflex: Ukuphika ukuthi kwakukhona noma yini yokucwasa ngokuthumela lezo zithombe zomgunyathi wathi ungokaMike Brown esho ngesibhamu, noma lesowashona njengoDarren Wilson embhedeni wasesibhedlela kuqhunyiswe isokhethi yakhe ye-orbital.
I-Reflex: Ukuphika ukuthi kukhona okubandlululayo mayelana nokuthi ngokushesha kangakanani lezo zithombe kukholakala ukuthi ziyiqiniso ngabaningi abasabalalise ezinkundleni zokuxhumana, noma bengekho, nokuthi kunzima kanjani kwabanye ukuhlukanisa umehluko phakathi komuntu omnyama nomunye.
I-Reflex: Ukuphika ukuthi kukhona okucwasa ngokwebala mayelana nendlela abaningi abathenga ngokushesha ngayo indaba yokuthi u-Wilson uhlaselwe futhi wopha igazi, njengoba nevidiyo imkhombisa ngokuthula emi endaweni okudutshulwe kuyo ngaphandle kokulimala, ngisho nalapho umbiko wokuqala ngalesi sigameko akazange akhulume nganoma yikuphi ukulimala kwePhoyisa uWilson, ngisho noWilson ngokusobala inomlando wokuvukela amandla kulabo asebenzisana nabo, kanye nokuthambekela kokuhlanekezela imininingwane yalezo zingxoxo futhi.
I-Reflex: Ukuphika ukuthi bekukhona okucwasayo ngabalandeli bama-Cardinals eklolodela ababhikishi abanokuthula ababebuthene ngaphandle komdlalo wamanqamu ukuze baveze udaba lokufa kukaBrown, ngokubabiza ngama-crackheads noma bebatshela ukuthi kwakungenxa yabamhlophe kuphela ukuthi abantu abamnyama banenkululeko nhlobo, noma ukuthi kufanele “bathole imisebenzi” noma “bakhuphule amabhulukwe abo. ,” noma ubuyele e-Afrika.
I-Reflex: Ukuphika ukuthi kukhona okubandlululayo mayelana nokuthumela imali esikhwameni sezokuvikela sika-Darren Wilson bese kuthi-ke echaza ngomnikelo womuntu ngokusho ukuthi ngabe isikhulu sinjani inkonzo ngokususa “ononya” njengoBrown emphakathini, noma ngokubhekisela ezenzweni zikaWilson “njengokulawula isilwane.”
I-Reflex: Ukuphika ukuthi kwakukhona ubuhlanga mayelana nokusabela ebufakazini bokhula emzimbeni kaBrown ongaphili, njengoba kunjalo noTrayvon ngaphambi kwakhe, nakuba abamhlophe. sebenzisa izidakamizwa ngenani elifanayo nelabamnyama, kodwa akuvamile ukuba lelo qiniso linikezwe njengesizathu sokuthi kungani singase sifanelekele ukudutshulwa amaphoyisa.
I-Reflex: Ukuphika ukuthi kukhona ukucwasa ngokwebala enkolelweni yokuthi inhloko ye-Missouri Highway Patrol, yaletha ukuzodambisa ukungezwani eFerguson,ephonsa izimpawu zamaqembu ezigelekeqe kukhamera, kanti empeleni, bekuwuphawu lwesandla lweqembu elimnyama leso sikhulu esiyilungu labo; nokuphika ukuthi kukhona okubandlululayo ngokungazi komuntu okumangalisayo mayelana nomehluko phakathi kwalezo zinto ezimbili.
I-Reflex: Ukuphika ukuthi kukhona nhlobo ukucwasa ngendlela yokuthi ngisho nomnyama izisulu ubudlova—njengoBrown, njengoTrayvon Martin, kanye nenqwaba yabanye—banjalo ngokuvamile okukhulunywa ngakho ngokwahlulela okwengeziwe ngisho nangokwesabekayo kakhulu okumhlophe abenzi bobubi, laba bamuva okubhekiselwa kubo njalo ngokuthi babebahle, futhi bethule, futhi behlakaniphile, futhi bengelona neze uhlobo lokubulala abantu abayishumi nambili, noma babasika babe izingcezu ezincane, noma badle inyama yabo ngemva kokuyigcina efrijini amasonto ambalwa. .
Futhi ngaphezu kwakho konke, i-reflex yokuphika ukuthi kukhona ubuhlanga mayelana nelensi esivame ukubuka ngayo umthetho; ukuphika ukuthi ukuba mhlophe kuye kwabumba ukuqonda kwethu umsebenzi wamaphoyisa kanye nezenzo zawo ezindaweni ezifana noFerguson, njengoba nokuba mhlophe kuye kwaba njalo. konke mayelana nalezo zindaba. Ubunikazi bobuhlanga bulolonga indlela esiphathwa ngayo ngamaphoyisa, futhi ngenxa yalokho, kwakheka indlela okungenzeka siwabuke ngayo. Njengomthetho ojwayelekile, akukho esikwenzayo okuzosenza sidutshulwe abomthetho: cha ukuhambahamba esitolo esikhulu samabhokisi ngezikhali ezizenzakalelayo (yize simi kwesinye nesibhamu somoya uyakubulala uma umnyama); hhayi eshaya amaphoyisa amabili, ngisho nasendaweni yaseSt. Louis, ezinsukwini ezinhlanu nje ngemva kokubulawa kukaMike Brown; hhayi ekhomba amaphoyisa amathathu ngesikhali esilayishile futhi bafuna bona—amaphoyisa—“balahle izibhamu zabo ezimbi;” engazibophezeli ukubulawa kwabantu abaningi endaweni yeshashalazi ngaphambi kokuba ekugcineni athathwe ephila; hhayi ukuqhubeka ngemuva kwalowo mcimbi ukuze hamba edolobheni elifanayo lapho kwenzeka ephethe isibhamu; futhi angalibulali iphoyisa ukuze kuqubule “uguquko,” bese ehola abanye izinyanga ezimbili bejaha ehlathini ngaphambili. ukuboshwa nemihuzuko embalwa kuphela.
Kwabamhlophe baseMelika, ikakhulukazi, amaphoyisa angabantu abasiza ukukhipha amakati ethu esihlahleni, noma abagibele nathi ukuze basibonise ukuthi kujabulisa kangakanani ukuba yiphoyisa. Sibona amaphoyisa ewusizo kakhulu, njengabavikeli bempilo yethu nempahla yethu. Kodwa lokho akukona okuhlangenwe nakho kwabantu abamnyama ngokubanzi; futhi abantu abamnyama bayakwazi lokhu, nakuba singazi kangakanani. Umlando wokugcinwa komthetho eMelika, maqondana nabantu abamnyama, ube ngowokucindezela okunganqamuki. Lokho akusona ihaba noma umbono, kodwa iqiniso elingephikiswe. Ukusuka ekugadweni kwezigqila kuya kubabonisi kuye kumaKhodi Amnyama kuya ekuthunjweni, kuyiqiniso. Kusukela enqwaba yezibhelu ezimhlophe kumnyama eziphawule ingxenye yokuqala yekhulunyaka lamashumi amabili (lapho amaphoyisa abambe iqhaza ngokukhuthele) kuya ku-Watts kuya ku-Rodney King kuya ku-Abner Louima kuya ku-Amadou Diallo kuya kuloliwe we-Central Park 5, kuyiqiniso. Kusukela ekubulaweni koMnyango Wamaphoyisa waseNew Orleans u-Adolph Archie kuya kuHenry Glover kuya ekudutshulweni kweBhuloho laseDanziger lapho ngemuva kokuthi u-Katrina eyoma futhi eqhuma ezindaweni ezinjenge-New York, kuyiqiniso. Futhi iqiniso lokuthi abelungu abawazi lo mlando, akukaze kudingeke ukuthi bawufunde, futhi kungabhekwa njengezakhamuzi ezinolwazi olukude. ngaphandleukwazi, kuchaza okuningi mayelana nokuthi yini engalungile ngeMelika. Abantu abamnyama kumele bafunde konke ngabantu abamhlophe ukuze nje baqhubeke bephila. Ikakhulukazi futhi ngokusobala kufanele bazi ukuthi yini esethusayo, yini ebangela ingxenye yezilwane ezihuquzelayo yobuchopho bethu futhi isiqinisekise ukuthi bahlose ukusilimaza. Okwamanje, akudingeki sazi lutho ngabo. Akudingeki sazi umlando wabo, ulwazi lwabo, amathemba abo namaphupho, noma zabo ukwesaba. Futhi singaqhubeka singakunaki konke lokho ngaphandle kwemiphumela. Ngeke kube sesivivinyweni, ukusho kanjalo.
Singakwazi ukuhlala singenalwazi mayelana nokugcwala kokungaziphathi kahle kwamaphoyisa, sicabanga ukuthi iphupho lomkhuhlane we-paranoid of "race-card" elingenangqondo lidlala abantu bemibala, njengoba senza ngemva kwesinqumo sika-OJ Simpson. Lapho iningi labantu baseMelika abamnyama lisabela kuleso sinqumo ngokukhululeka kwe-cathartic - hhayi ngoba becabanga ukuthi uSimpson umsulwa kodwa ngoba benomuzwa wokuthi kunemibuzo eyanele ephakanyiswe mayelana namaphoyisa ecaleni lokutshala ukungabaza okunengqondo - iningi labamhlophe laphetha ngokuthi iMelika emnyama ilahlekelwe iqoqo layo. ingqondo. Babengakwenza kanjanikungenzeka ukholelwa ukuthi i-LAPD izotshala ubufakazi emzamweni wokuqamba noma wonelisa icala elibhekene nommangalelwa wobugebengu? Eminyakeni embalwa kamuva, ukube besinakile (kodwa-ke, besinganakile), besiyoba nempendulo yethu. Kulapho-ke lapho kwaqubuka khona ihlazo ophikweni lwaseRamparts kuleli dolobha, ehlanganisa inqwaba yamaphoyisa emacaleni angaphezu kwekhulu okungaziphathi kahle, okuhlanganisa, kwesinye isigameko, ukudubula ilungu leqembu lemigulukudu endaweni engenalutho maqede walifaka isikhali ukuze enze lesi sigameko. abonakale njengokuzivikela. Ngakho-ke ukubeka eceleni icala noma ubumsulwa be-OJ, ngokusobala kwakungekhona okungenangqondo ukuthi ama-Angelenos amnyama (namaMelika) anikeze omunye okuthandwa nguMark Fuhrman ngemuva kokudalulwa kwakhe ukucwasa ngokwebala kuleso simo.
Ngicabanga ukuthi lokhu, ngaphezu kwakho konke, yiwona mthombo wenkinga yethu uma kukhulunywa ngokuhlukana kwezinhlanga kuleli. Ukungakwazi kwabantu abamhlophe ukuzwa iqiniso elimnyama—ukuze ungazi nokuthi ukhona nokuthi ihluke kokwethu—kwenza kucishe kungenzeki ukuqhubekela phambili. Kodwa singalindela kanjani ukuthi abantu abansundu bathembe abomthetho noma bakubuke ngendlela efanayo yobuqhawe nokungabi nabugovu abaningi bethu ngokusobala abayenza? Umthetho ube yisikhali esisetshenzisiwengokumelene imizimba emnyama, hhayi isihlangu esihloselwe ukuyivikela, futhi isikhathi eside kakhulu.
Engxenyeni yakhe ku-anthology kaJill Nelson yango-2000 ekhuluma ngonya lwamaphoyisa, isazi uRobin DG Kelley usikhumbuza ngomthethosivivinywa wemininingwane.* Njengoba uKelley ephawula, eVirginia yasekoloni, abanikazi bezigqila babevunyelwa ukushaya, ukushisa, ngisho nokuzisika izigqila ngaphandle kokwesaba ukujeziswa. ; futhi phakathi naso sonke isikhathi sobukoloni, amaphoyisa awazange abheke ngenye indlela kuphela ukukhomishana kwesihluku kubantu abansundu, kodwa ayesebenza kanzima ekucindezelweni ngenkani ukuvukela izigqila kanye nokuvukela umbuso. Kamuva, ngemva kokuqedwa, abomthetho bavame ukudedela iziboshwa ezinsundu ngokuphindaphindiwe ezandleni zezixhwanguxhwangu futhi bema lapho izidumbu zabo zilengiswa ezihlahleni, zishiswa ngamathoshi, izitho zomzimba zinqanyulwe futhi zinikezwe njengesikhumbuzo. Edolobheni nedolobha, enyakatho naseningizimu, amaphoyisa ayema eduze noma abambe iqhaza ngenkuthalo ekubulaweni kwabantu base-Afrika baseMelika: eWilmington, North Carolina, Atlanta, New Orleans, New York City, Akron naseBirmingham, ukusho nje abambalwa. Kwesinye isiphithiphithi esibi kakhulu esimelene nabamnyama e-East St. Louis, e-Illinois, ngo-1917, amaphoyisa adubula abansundu bafa emgwaqeni njengengxenye yodlame olubhekiswe kubantu base-Afrika baseMelika ababesuka e-Deep South beyofuna imisebenzi. Kwabulawa ikhulu namashumi amahlanu, kuhlanganise nezingane ezingamashumi amathathu nesishiyagalolunye ezikhakhayi zazo zachotshozwa futhi izidumbu zazo zaphonswa emlilweni oshiswa izixuku ezimhlophe. Ngeminyaka yawo-1920, kulinganiselwa ukuthi ingxenye yabo bonke abantu abamnyama ababulawa abamhlophe, babulawa amaphoyisa amhlophe.
Kodwa uKelley uyaqhubeka: Ngo-1943 amaphoyisa amhlophe eDetroit ahlangana nabanye abantu bakubo, bahlasela abantu abamnyama ababelokothe bathuthela ezindlini zomphakathi ezazinabamhlophe ngaphambili, kwashona abayishumi nesikhombisa. Ngawo-1960 nasekuqaleni kwawo-70s amaphoyisa abulala amalungu angaphezu kweshumi nambili e-Black Panther Party, kuhlanganise nalawo afana no-Mark Clark no-Fred Hampton e-Chicago, belele emibhedeni yabo ngesikhathi ifulethi labo lihlaselwa. Ngo-1985, abomthetho basePhiladelphia bahlasela amalungu enhlangano ye-MOVE, baqhumisa amabhomu ezindlini zabo ezindizeni ezinophephela emhlane zamaphoyisa, kwashona abayishumi nanye, okuhlanganisa nezingane ezinhlanu, kwacekela phansi amakhaya angamashumi ayisithupha nanye futhi kwashiya amakhulu bengenamakhaya.
Lezi yizindaba ezimbalwa nje umuntu angazixoxa, futhi uKelley akwenzayo ekuphindaphindeni kwakhe umlando ngendlela engavamile—futhi kwabaningi abamhlophe asinalo ulwazi lwangempela lwazo zonke. Kodwa bona kanye nabanye abafana nabo yizigameko ezishiswe esitokisini saseMelika emnyama. Abanakho ukunethezeka kokukhohlwa, njengoba nje thina ngokusobala asinakuhlushwa ukukhumbula, noma ukufunda ngalezi zinto kwasekuqaleni. UBull Connor, uSheriff Jim Clark, iPhini likaCecil Price: laba akuzona izinhlamvu ezikude kubantu abaningi abamnyama. Bangaba kanjani? Phela baningi abasathwele izibazi zamadoda afana nawo. Futhi nakuba abambalwa bethu bangacabanga ukuhleka usulu amaJuda ngenxa yokuthi ayesafukamele imizwa efudumele yamaJalimane eminyakeni engamashumi ayisikhombisa kamuva—singaqonda ukungathembeki, ukuxwaya, ngisho nentukuthelo—ngokusobala sikuthola kunzima ukuqonda okufanayo ngokomlando— umqondo oshumekiwe wokuthuthumela kwabantu abamnyama kanye nokwedelela ukusetshenziswa komthetho lokhu izwe. Futhi lokhu kunjalo, njengoba okuhlangenwe nakho okungekuhle kwabantu abansundu namaphoyisa kuye kwadlulela ngalé kwesikhathi soMbuso kaHitler weminyaka eyishumi nambili, futhi njengoba lezo zigigaba zingazange zime eminyakeni engamashumi ayisikhombisa edlule, noma ngisho nezinsuku ezingamashumi ayisikhombisa ezedlule, noma imizuzu engamashumi ayisikhombisa.
Ngabe mhlawumbe singavuma, kanye nje lokhu nje, sivume iqoqo lethu eliyimpumputhe? Vuma ukuthi kunezinto ezenzekayo, nezinesikhathi eside zenzeka, esingazi lutho ngazo? Singase sikumise okwesikhashana ukungakholwa kwethu, isikhathi eside ngokwanele ukuze sithole imininingwane edingeka kakhulu mayelana nomphakathi esihlanganyela kuwo? Umuntu uyazibuza ukuthi kuzothathani ngathi ukuthi singagcini nje ngokulalela kodwa empeleni sikulalele zwa amazwi abazali abansundu, besaba ukuthi esikhathini esizayo lapho ingane yabo iphuma emnyango ingase ibe ngeyokugcina, futhi konke ngenxa yokuthi othile—isikhulu noma umqaphi ozibeke yena—ubabona beyingozi, bengahloniphi, njengokufinyelela isibhamu sabo? Singakwazi ukuzwa lokho ngaphandle kokuphendukela esihlokweni esinethezekile (kithi) sobugebengu babantu abamnyama noma amakhaya anomzali oyedwa? Ngaphandle kokuphambukisa ukwesaba kwangempela nokuqondakalayo kokuhlukunyezwa kwamaphoyisa ngezinkulumo ezimayelana nengozi yokuba nengqondo yomuntu oyisisulu—ikakhulukazi okuxakayo uma kubhekwa ukuthi izinkulumo ezinjalo zivela kubantu ngokusobala abazibona njengezisulu eziseduze zamadoda amakhulu amnyama?
Singavele sikubeke eceleni konke esicabanga ukuthi siyakwazi ngemiphakathi yabamnyama (iningi layo elingangena ethafeni, iqiniso likhulunywe) bese sicabanga ukuthi kumele kuzizwe kanjani ukuhamba empilweni njengomfanekiso wokwesaba kwabanye abantu, njengesilo esingaka uhlukumeza amaphupho abo ngendlela uFreddie Kreuger enza ngayo kumamuvi? Ukuze kube ukumelela okubonakalayo kwalokho okuphawula indawo yangakubo njengembi, isikole njengesibi, hhayi ngenxa yanoma yini wena ngempela ukwenzile, kodwa ngenxa nje yombala wesikhumba sakho? Ngokuqinisekile lokho akusona isisindo esingabalulekile. Ukuhamba ekuphileni, nsuku zonke, kufanele sicabange ngendlela okufanele siziphathe ngayo ukuze singabesabi abantu abamhlophe, noma ukuze singabangeli ukudelela kwethu—sicabanga ngendlela yokugqoka, nokuhamba nendlela yokukhuluma nendlela yokusabela. iphoyisa (hhayi ngoba ufuna ukuzithoba, kodwa ngoba ungathanda ukuphinde umbone umama wakho)— umsebenzi; futhi unzima ukwedlula noma yimuphi umsebenzi owake waba nawo umlungu kuleli. Ukubonwa njengefonti yokutheleleka kwamasiko kufana nokuba nesifo sochoko sanamuhla.
Futhi-ke mhlawumbe singase sichithe imizuzu embalwa sicabangela ukuthi lokhu kwenzani enganeni encane emnyama, nokuthi ihluke kanjani endleleni izingane ezimhlophe ezikhula ngayo. Cabanga ukuthi ubungasabela kanjani emhlabeni uma lowo mhlaba ubukutshela nsuku zonke nangezindlela eziyisigidi ngaphambi kwesidlo sasemini ukuthi ubumubi kangakanani, ukuthi umphakathi wakini wawumubi kangakanani, kanye nokuthi umndeni wakho wawugula kangakanani. Ngoba yilokho esikutshela abantu abamnyama nsuku zonke. Ngaso sonke isikhathi lapho amaphoyisa ebiza abantu afungelwe ukuvikela izilwane, njengoba okungenani isikhulu sakwaFerguson sasizimisele ukwenza lokho ngekhamera—ngokungangabazeki sikhulumela abaningi ngokwengeziwe kule nqubo—siyawatshela lokhu. Ngaso sonke isikhathi uma sigxeka indlela amaphoyisa ajwayele ukumisa ngayo izinsizwa ezimnyama, nakuba cishe kuwo wonke amacala kutholakala ukuthi awenzanga lutho olubi, siyawatshela lokhu. Ngaso sonke isikhathi uma sifulathela ukungaboni ngasolinye okusobala ezikoleni zesizwe sakithi, ezibeka abamnyama nabansundu emakilasini aholwa othisha abanolwazi oluncane, nalapho bezophathwa okweziboshwa ukwedlula izingane ezilindele ukufunda, siyabatshela lokhu. Ngaso sonke isikhathi lapho uBill O'Reilly ekhuluma "ngamasiko amnyama" futhi ngaso sonke isikhathi u-Barack Obama etshela abantu abamnyama-kodwa kuphela amadoda amnyama—ukuba obaba abangcono, sibatshela lokhu: ukuthi banamaphutha akhethekile, banezifo ezingavamile, inqwaba yomdlavuza wokuwohloka kokuziphatha okufanele kwesatshwe, kudelelwe, kubhekwe, baboshwe futhi balahlwe. Isigubhu esingaguquki sokungabi nandaba sesijwayeleke manje kangangokuthi sakha isizinda sazo zonke izingxoxo ezimayelana nabantu abamnyama ezibanjwa ezindaweni ezimhlophe lapho abantu abamnyama ngokwabo bengekho. Kufana nendlela idolo lakho eligxuma ngayo lapho udokotela elithinta ngaleyo nto encane esando ngesikhathi sokuhlolwa: i-reflex manje engokwemvelo, ezenzakalelayo, engacabangi.
Futhi noma kunjalo senza sengathi umuntu angazicabanga lezi zinto—isibalo esikhulu sethu esingase singakwazi—kodwa sibe namandla okuphatha abantu abamnyama ngendlela efanele emsebenzini, ezimakethe zezindlu, ezikoleni noma emigwaqweni; ukuthi, ngakolunye uhlangothi, singabuka umphakathi omkhulu wabansundu njengesiphithiphithi sobubi, kuyilapho sisalawula, ngakolunye, ukuphatha abantu abansundu abafake izicelo zemalimboleko, abafake izicelo zomsebenzi, abafundi noma abantu abangabazi nje njengabantu ngabanye. Ukuthi ngandlela thize singakwazi ukufaka inaliti phakathi kwezifiso zethu ezinhle zokulingana njengamaMelika kanye nokuchema kwethu okujulile okungaphakathi mayelana nobubanzi obubanzi babantu besizwe sakithi.
Kodwa ngeke sikwazi; futhi kungalezi zikhathi—izikhathi ezifana nalezo ezinikezwe izehlakalo zaseFerguson—lapho imingcele yokuzibophezela kwethu kuleyo Melika elangazelelayo yenziwa obala. Kusezinkathini ezifana nalezi lapho umhosha phakathi kokuqonda kwethu okuhlukene komhlaba—ngokwawo owavulwa umehluko olinganayo we-cavernous ngendlela esiye sabhekana ngayo—kubonakala kungenakwenzeka ukuwuvala. Kodwa kufanele sizivale, ngaphambi kokuba ubunzima bokunyakaza kwethu okuphindaphindayo kulimaze unomphela futhi ongelapheki emgudwini wethu wezwe lonke.
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*U-Robin DG Kelley, “I-Slangin' Rocks…Isitayela SasePalestine,” ku Isihluku Samaphoyisa: An Anthology, Jill Nelson, ed., (New York, WW Norton, 2000), 21-59.
I-ZNetwork ixhaswa kuphela ngokuphana kwabafundi bayo.
Nikela
2 Amazwana
Ngabona inkunzi ekhandwe ngamatshe eyahlukumeza ikhehla yantshontsha ama-Swisher ukuze igingqike amanye amabhulukwe ngase nginquma ukukhulisa ukuziphatha kwayo okunolaka nephoyisa. Ingabe uMichael Brown wayefanelwe ukufa? Cha. Kodwa ufile ngokufanayo. Okubuhlungu? Yebo. Umfel’ ukholo ngesizathu. Cha ngeke.
“Ngaso sonke isikhathi lapho uBill O'Reilly ekhuluma 'ngamasiko amnyama' futhi ngaso sonke isikhathi lapho u-Barack Obama etshela amadoda amnyama-kodwa amadoda amnyama kuphela-ukuba abe obaba abangcono, sibatshela lokhu: ukuthi banamaphutha ahlukile, bane-pathological eyingqayizivele, inqwaba yomdlavuza. ukuwohloka kokuziphatha okufanele kwesatshwe, kudelelwe, kubhekwe, kuboshwe futhi kulahlwe.” Ubani “thina” kulesi sitatimende? Akekho u-O'Reilly noma u-Obama ongikhulumelayo noma abanye abantu abaningi base-US-yaseMelika engibaziyo. Leyo ndaba ye-semantic eceleni, lona ngu-Obama mina nabanye abashiya (u-Adolph Reed, Je., Glen Ford, Bruce Dixon, Juan Santos, Alexander Cockburn, Doug Henwood, Pam Martens….uhlu luyaqhubeka) sizama ukukuxwayisa futhi ezinye "Intuthuko ka-Obama" mayelana kusukela ngosuku lokuqala. Impendulo yakho ibinobuthi, ukusho okuncane, futhi ingxenye enkulu ibibambe iqhaza ezindaweni ezibalulekile zesokunxele njengeThe Nation. Ngokubaluleka kwakho, kwakungebona nje “abashisekeli be-barbiturate” (igama lakho) abathole ikhandidethi u-Obama ukuthi abe umenzeli oqaphelayo wesigaba sendabuko kanye nezigaba zohlanga. Bona isithombe esijulile sika-Larissa MacFarquhar sika-May 2007 sika-Obama “njengodla ngoludala” - lokhu ku-centrist, eNew Yorker ekhululekile ngokungacacile: http://www.newyorker.com/magazine/2007/05/07/the-conciliator UDkt. Reed wayenakho zisuka nje. Ukuhlolwa kuka-Adolph Reed ngo-1996 kuka-Obama, ngemuva nje kokuthi lo wakamuva ephumelele eyakhe
umjaho wokuqala wezigele wesifunda sase-Illinois: “E-Chicago, ngokwesibonelo, sithole ukunambitheka kohlobo olusha lwamazwi omphakathi amnyama aqanduselwe; omunye wabo, a bushelelezi
Ummeli wase-Harvard onemininingwane ecacile yokwenza okuhle kanye nepolitiki ye-neoliberal evulekile-kuya-incindezelo, uwine isihlalo sephalamende yesifunda esisekelweni ikakhulukazi sesisekelo esikhululekile kanye nentuthuko yomhlaba. Umugqa wakhe we-bootstrap ngokuyisisekelo wathambisa i-patina ye-rhetoric ye
umphakathi wangempela, khuluma ngokuhlangana emakhishini, izisombululo ezincane ezinkingeni zomphakathi, kanye nokuphakama okubikezelwayo kwenqubo
phezu kohlelo - iphuzu lapho ipolitiki yobunikazi ihlangana nenguquko yakudala yezinga eliphakathi ekukhetheni isimo esikhundleni sento. Ngisola ukuthi i-il yakhe iyigagasi lekusasa kwezepolitiki ezimnyama zase-US,
njengaseHaiti nanoma yikuphi lapho i-International Monetary Fund isike yanyakaza khona. Kuze kube manje impendulo yesishoshovu esimnyama ayikakafiki kule nselelo. Thina
kumele ngenze kangcono.”
[Yilowo kanye u-Obama engambona eduze e-Chicago nase-Springfield, 1998-2005 BTW — PS]
— “Isiqalekiso Somphakathi,” iVillage Voice, ngoJanuwari 16, 1996—yaphinde yanyatheliswa eReed,
Amanothi Ekilasi: Ukuma Njengezepolitiki Neminye Imicabango Esigcawini SaseMelika
(Izindaba Ezintsha, 2000)
Abantu bayawenza amaphutha, kunjalo.