Category Archives: Politics

(Buddhism) We’re All Mad Here

Buddhism 150I’ve been thinking a lot about anger over the past month and a half. Ever since Michael Brown was killed by a police officer in Ferguson, MO way back in 2014 I’ve been increasingly political with my online presence — and the candidacy and ultimate inauguration of Donald Trump has pushed that side of my digital identity much more to the forefront. Politics, and the anger it generates, has crept into every aspect of my existence here. Largely, this has been due to social media and the breakneck speed with which outrageous news is being circulated there. There have been entire days spent tweeting and retweeting about the latest controversy in the furry fandom, in sci-fi and fantasy publishing, in Washington; agreeing with or challenging comments from folks about them; trying to find just the right point to make that might win hearts and minds. But now, four years later, I’ve hit outrage exhaustion: what’s left in its wake is a weary, frightened resignation. This can’t continue the way it has. We need to seriously think about how our current Internet culture is encouraging, even normalizing, constant and unreasoning anger.

First, let me say that we have a lot to be angry about. The police brutality we’ve seen through Brown and a parade of other victims hasn’t abated. The Trump Administration has been openly corrupt, incompetent, and vicious in its attacks on marginalized populations of just about every stripe — and it’s been largely aided by the Republican Party. Our ability to solve problems with even bipartisan support has become impossible. Meanwhile, authoritarianism, xenophobia, anti-social and anti-environment behavior has spread through the United States and the rest of the world in ways I wouldn’t have thought possible even back four years ago. There are far too many people who think we’re going in the right direction — or, at least, that there aren’t actually any problems with what’s going down right now.

This is an incredibly scary time, and it can be incredibly frustrating to see just how many things are going wrong and how few people care. In light of what’s happening to our country and the world, I think anger is a completely acceptable response. We’re right to be angry. But we’re not doing the right things with our anger, and that’s the problem.

One of the best things I learned from my group class for Anxiety Disorder is thinking about emotions like the lights on your dashboard. We don’t chastise our cars for telling us that our oil is low, that we need a new battery, or that we need gas. Those alerts are telling us that we need to attend to something in order to keep our cars running smoothly. Emotions are the same way; they’re our mind’s way of telling us that something within us needs attending to. In my case, the ‘anxiety’ dashboard light is way too sensitive but that’s another story. If we shift our thinking about our emotions to this framework, categorizing them as ‘good’ and ‘bad’ no longer makes sense. They’re simply calls for action.

Anger, in particular, can be a very difficult emotion to allow mostly because it’s so immediate and powerful. It drives us to do things at the moment we later regret, and I’m no different. Last year alone I can immediately think of three or four different occasions where my anger got the better of me and caused a difficult situation to become that much worse. When this happens again and again, we begin to mistrust that emotion. We see it as a problem, as something that we must ignore or excise in order to be healthy. But that’s just as damaging as flying off the handle.

It is important to allow yourself to be angry. It is important to understand that anger, like any other emotion, is a call to pay attention to something inside yourself. Exactly what that is might be different from person to person, but for me it’s a sign that one of my values has been offended or, as Tara Brach so wonderfully put it, a deep need is not being met. When we feel ourselves getting angry, if we sit with the feeling and follow it towards its source, we can learn surprising things about what we value and what we need. Once we’ve made that discovery, we can frame our reaction around that instead of making sure whoever angered us is ‘punished’. That impulse to punish is what happens when our desire to make the world a better place is carried through thoughtlessly.

I know that I have a problem with anger; it flares up fast but dies just as quickly. Over time, I’ve learned to wait out the emotion without taking action through it. Most of the time, whatever angered me won’t seem like such a big deal once I’ve calmed down. These past few years, though, I’ve been getting angry over things that are very much a big deal. These offenses to my values aren’t easy to get over, and when there are new offenses every day — sometimes multiple times in one day — it feels impossible to take a step back and calm down. Twitter, Facebook and Tumblr all seem to be designed for stoking that anger, keeping the coals hot, because we pay attention to the things that anger us. Algorithms designed to keep us on websites for longer have hijacked our focus and severely eroded our ability to deal with anger constructively.

It’s very important to take a beat when we find ourselves getting angry, if only to ask ourselves a few basic questions. Why does this make me so angry? Who benefits from my anger? What can I do to really address what’s causing this response? Tara Brach calls this “the u-turn”, a necessary and conscious choice to direct our attention inwards instead of outwards, to sit with our anger and learn what it’s asking us to attend to. Sometimes, before we can even do that, we have to forgive ourselves for being angry, or give ourselves permission, or just reckon with the unpleasant physical and mental sensations that come with it. Either way, none of that happens without taking a pause.

This can be very difficult on social media. Twitter moves so fast, and often taking a moment to consider our responses can mean that the conversation moves on without us. But this isn’t a bad thing; that can teach us that not every exchange or idea needs our input. Sometimes, it’s better for everyone involved to let the moment go.

Once we understand the mechanisms that trigger our anger, we can do better about expressing that anger in a way that fosters connection and collaboration. Tara Brach believes that anger, at its source, is about us — what we need, what we care about, how we express ourselves. I agree with that, but up to a point. While there are so many things in the world that should not be, we also have greater control over our personal experience than we think. Anger might be a completely justified response to an external stimulus, but how we handle our anger can be brought under our control. It’s not easy, and it’s not always possible to know the best way to express it, but with time, effort, practice and patience we can get better at it.

This has all been brought up through a few different things. One, Tara Brach’s wonderful talk on “Anger: Responding, Not Reacting“; two, an episode of the “Where There’s Smoke” podcast that explores how social media has become a Skinner box for impulsive, expressive rage. I highly encourage you to take a listen to both of these whenever you have a chance — and let me know what you think. How can we express our anger more productively? How can we change our behavior on social media to tackle the things we find most important without contributing to the ‘noise’ of outrage culture?


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(Fandom) Afrofuturism and Furry

Fandom 150Over the weekend I attended Further Confusion 2018 with over 3,400 other furries in San Jose, CA and let me tell you, it was a pretty great time. I got to catch up with a lot of friends from all over the country and meet a few new ones, including folks I’ve had an internet crush on for a good little while now. Nice seeing all of you, and I hope you folks come back next year!

The highlight of the convention for me was getting to run my very first “Afrofuturism and Furry” panel on Sunday. I had a good little group come in to listen to me jaw on about the Afrofuturist movement, its history and purpose, and why it actually makes a good fit for furry fiction. Whenever I talk about race in furry circles, I worry about the pushback — it can be a surprisingly touchy subject for those of us who pretend to be talking animals, especially in this political climate. Everyone was awesome, though, and I appreciate the openness and respect from the audience as they asked questions and related some of their hesitations about tackling things. When the panel was over, I promised the folks in attendance that I’d write up a follow-up here so they could grab additional resources if they wanted.

First, here are a few good places to go if you want to learn more about just what Afrofuturism is:

Now that you’ve got a primer, here are a couple of places you can go to sample Afrofuturist music:

If you’re interested in a few essential Afrofuturist stories, don’t worry man — I’ve got you covered:

And finally, a few furry-specific Afrofuturist stories:

  • Elephantmen! (Image Comics) – I included this here because of the many parallels between the titular genetically-engineered chimera and the historical experience of black Americans; brought to a strange country for a specific purpose that has now ended, with a history forged by the theft and ruination of black bodies and a present that alienates and disrespects them.
  • The Pack (Midas Monkee) – This is a comic about a pack of Egyptian werewolves, which is LIT AS FUCK
  • Yohance (Midas Monkee) – Space opera with a purely African aesthetic and absolutely amazing art.

Afrofuturism deals with the alienation of belonging to a group that has been historically segregated; the reclamation of an identity that was lost long ago; the water that both erased our cultural connection and serves as a fertile environment to uncover new life; and how being who you are disgusts or angers people who have nothing to do with you. It is longing and sorrow, hope and determination, anger and defiance, provocation and self-reflection. It asks us to know who we are, know how we work within a culture that is hostile but promising, what values we want to take with us into the future. It challenges us to question so many of the assumptions we’ve made about science-fiction and storytelling in general. There’s so much that can contribute to furry writing and deepen the themes we deal with in our fiction. I highly recommend checking out a few of the links above; there’s bound to be something for just about anyone!


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(Politics) What I Want From White People

Politics 150When I write about contentious subjects here at The Writing Desk, I try to make sure that I use a tone that comes across as collaborative and inclusive. I know what a minefield sociopolitical topics are — especially on the Internet — and you can find someone shouting another person down anywhere you can find a comments section. But in order to engage in an actual dialogue, where people actually listen to one another, you have to find a way to show there’s no need for defenses; things that are hard to talk about get easier when you’re talking about it with someone on your side.

It’s important to me to talk about the political situation we find ourselves in because it directly affects me. It’s important to me to be heard because my background and community are far too often ignored. I’m black, I’m gay, I’m Buddhist, and there are a lot of things I see from outside the dominant culture that needs to be talked about. It’s hard for me to speak up because I abhor conflict; but it’s necessary because I want to help make the world a better place and that won’t happen by staying silent.

Over the past year, I’ve had a number of contentious conversations with friends, acquaintances and strangers about all kinds of things — but mostly about race. I’ve learned a lot through those conversations, even though it’s been hard for me to absorb and apply those lessons. Race is still a hard thing for people to talk about, especially white people, because there’s a misunderstanding about the goals we ascribe to each other when we talk about it. I think — and correct me if I’m wrong — white people feel guilty when the subject comes up and you think that we want you to feel guilty. As a black man, I’d like to tell you now that’s just not the case.

So…what do people of color actually want when we bring up race in a conversation? I can’t speak for everyone, but I can tell you what I want when I bring up race. I’m hoping that this is a good starting point for a conversation about conversation. We need to step back and take a look at how we think about discourse so we can jump into the hard stuff secure that we’re trying to hash things out in good faith. I know that a good deal of my white friends are paralyzed by fear of making a mistake and having someone take offense, and I get that. The Internet be scary! But here are a few things that might help make sense of my perspective — and others’ as well.

A couple of caveats first: I’m speaking from my experience of a cis black gay man, but that doesn’t mean I speak for ALL cis black gay men. Black culture is not a monolith, and what I say here may not apply to every black guy you see. If you have friends of color, talk to them about what you read here if you have questions to get their perspective. It’ll likely be different, and that’s a good thing. Having a broader range of perspectives allows you to find what’s consistent and what’s different.

Just as I expect you to know that not all black people are the same, I also know that not all white people are the same. I’m going to use the term ‘white people’ here to categorize a small subset of the white people I’ve interacted with — I know not all white people think a certain way or do things as described here. But I’ve had enough experience with white people to feel pretty confident that most do. If this doesn’t describe you, consider this a pre-emptive acknowledgement alright? Don’t come into my comments with anecdotal counterexamples, because I’m just going to point you to this paragraph.

Cool? Cool.

One of the hardest things for white people to do is to simply admit that racism as an institution exists and it still affects the lives of people of color to this day. But guys, I’m going to need you to acknowledge this is reality. Here in the United States, racism has been a huge part of our social fabric since before the founding of the country. European settlers decimated the Native American population, took the land, and brought over my ancestors from Africa to till the soil and grow the crops that made the US rich in those early days. That history of exploited labor has touched just about every other ethnicity, too — Chinese immigrants worked to build infrastructure for trains to bring people and supplies to the West; Mexican and Latin American immigrants are an essential part of our food production right down to this day; people in Asia, South America, and Africa work on poverty wages to build our clothes, technology, and baubles.

Even though slavery has ended, institutions designed to disenfranchise black Americans, Native Americans, and immigrants have been in place ever since. In the south during Reconstruction and the Jim Crow era (and right now), barriers have been in place to make sure people of color either can’t vote or have an incredibly hard time doing so. The justice system targets people of color much more often for infractions and punishes them far more harshly when they’re convicted, and this has been the case for decades. Banks and businesses are far less likely to hire people of color — especially in positions of power — or give them loans that might help them build successful businesses. The historical redlining of America’s cities have segregated communities of color into the worst neighborhoods with the lowest property values, which means that children of color are forced into underfunded, overcrowded schools where they receive substandard education. It’s harder to learn the skills needed to pull ourselves up by our own bootstraps; it’s harder to build successful businesses or influence industry; it’s harder to exert political will to actually change the policies that make this so.

Racism affects almost every aspect of civic life for black Americans. Harmful stereotypes are perpetuated by politicians and media; our attempts to correct these problems are dismissed and deflected; our increasing anger is used as justification to keep ignoring us. It’s not OK to be forced to present proof of our own oppression in a manner that white people find acceptable, especially when the goalposts keep moving.

So white people, the very first thing you can do for me is to just admit that racism isn’t over, it’s never been over, and a lot will need to change before it CAN be over. Trust me, I’d LOVE to stop talking about race and I’m pretty sure other black people would love it too. But we didn’t make everything about race in the first place; white people did, and still do, and won’t even acknowledge it happening so we can move on to dismantling racism.

One of the reasons white people have such a hard time even acknowledging racism is a lack of perspective. So many of the conversations I’ve had went nowhere because white friends have not been able to step outside themselves to see what the world looks like to someone who isn’t them. It can feel like you’re saying “I’m not racist, so therefore racism can’t be a problem” or perhaps “If it’s not a big deal to/for me, it really shouldn’t be a big deal to/for you”.

But racism, especially as an institution, actually has object permanence. It exists even when you can’t see it. Racism isn’t just a white person using slurs against a person of color in a hateful or demeaning way; it’s not just burning crosses or beating up or killing us. Racism is having a double standard for how white and black people behave; it’s taking aspects of different cultures while marginalizing the people in those cultures; it’s a complex network of attitudes and policies that keep us from being treated as equal even though those same policies were built in a framework supposed to promote equality.

Racism is bigger than any one person, and if you have never been exposed to its effects that doesn’t mean those effects aren’t there. It just means that your social position insulates you from them. White experience in America is a fundamentally different thing from black experience; it’s not an accusation, or a judgement, it’s a fact. That’s what we mean when we bring up the dreaded ‘white privilege’. The term doesn’t mean that white people get $100,000 a year automatically and their own team of servants; it means that the system we all live under gives you a different experience than it gives me.

If you’re white, you don’t have to be terrified of the police. I do. If you’re white, you don’t have to watch talking heads on TV argue about whether ideology painting you as inherently inferior or sub-human should be allowed in the public square. I do. If you’re white, you don’t have to keep up with a list of code words and symbols that might mean you’re dealing with someone who subscribes to that ideology. I do. I could go on, but there are many MANY different aspects of the black experience that are virtually invisible to white people and are never thought of. That’s the privilege.

Understanding this means decentering yourself and trying to see the same situation from a different point of view. As hard as it can be to grasp, a lot of the problems we’re talking about are literally not about you. They’re about us, and what we go through, and why that is. So, unless I’m specifically referring to something you said or did, please try to check the impulse to defend your words and actions and heart. This isn’t about that.

So once you acknowledge that racism is still an active institution, and put aside your experience to engage with someone else’s, there’s one last thing I’d love to see: empathy. Note I didn’t say pity, or guilt, or even anger at the thing I’m angry about. I’m specifically stating that I would like white people to have more empathy for black people and the things they must go through.

Imagine getting up in the morning and having it reinforced — in so many ways large and small — that this culture doesn’t fully accept you because of your background. When you take a shower, shampoo and conditioner might work differently on your hair; if you’re a woman, finding makeup or skin care products for your skin tone is harder. On the news, the President talks about how crime is ‘out of control’ in the ‘inner cities’ and you know the image he’s conjuring — one of young black men in the streets of Chicago or Detroit or Atlanta shooting each other. The crowd cheers when he says he’s going to ‘take care of it’. Meanwhile, family in New Orleans or southeast Texas or Puerto Rico is still struggling to recover from hurricanes.

At work, you find out you make less than a colleague of another race and you have to wonder if it’s your skillset or your skin color that’s caused that. Throughout the day there are dozens of interactions — with coworkers, service folks, customers and strangers — that might have been peppered with racially-coded comments ranging from innocuous to offensive, but you’re not sure. Instead of talking about it, you decide to let it slide but it still rankles you and you can’t stop thinking about it. After work there’s more news and commentary about your race, mostly from people who are of a different one. The TV shows, movies, books and games you use to have fun or feel better mostly feature people who aren’t like you; on a forum for one of your favorite sci-fi universes, a debate rages on why there needs to be a reason to make a main character someone of your race or else it’s just political correctness being shoved down the collective throat of the community.

Despite all of this, you love your life and you feel lucky to have it. You’re in a stable relationship, you make enough money to live comfortably, you have great friends and so many things you’re excited about. You love the country you were born in, even though there are no authorities you can expect to be friendly or helpful, even though your race hasn’t been treated kindly — let alone equally — by your country in the entirety of its history, even though protests and successes by members of your race are almost always dismissed or rejected or destroyed. You love your country, but you wish your country loved you back, and that your friends understood it doesn’t, it never did, it likely won’t for a long time.

You have a good life, but it’s complicated and painful in ways that most don’t see. And it’s hard to know what to do with that — because illuminating it might just blow it all up. It makes your friends more distant and nervous; it invites hostile and ignorant demands from others; it just makes you feel more alienated, frustrated, sad.

Imagine being that person. Imagine what that’s like. Sit with that feeling; hold it, remember it. Access that feeling the next time a person of color talks to you about race, white people. Treat that person the way you would want to be treated if you felt that way. Can you do that? Because it’s really all I want. Not guilt, or shame, or even an apology; just acknowledgement, perspective, empathy. That’s it.


Posted by on January 10, 2018 in Politics, Pop Culture, Self-Reflection


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Kwanzaa, Day 7: Imani (Faith)

Myth 150Habari gani, brothers and sisters? Happy New Year!

I’m pretty sure most of us (myself included) are spending the final day of Kwanzaa somewhat sleep-deprived and hungover, so I’ll speak quietly and wish you the tastiest of greasy breakfasts and a quick recovery so you can start 2018 getting your shit handled. No matter how you woke up today — groaning and regretful, or clear-eyed and ready — I have faith in you and your ability for greatness. You can do whatever you set your minds to!

Today’s principle is Imani, or Faith. Faith is a tricky concept to talk about because it’s so nebulous; it means something very specific to our religious fam, while it might mean something entirely different (or nothing at all) to the rest of us. If you’re Christian or Muslim, faith means belief in a higher power as well as the righteousness of the rules as they have been set down in holy texts. The rules are often a constant source of confusion and conflict for us, though — so many of us in the diaspora are excluded by them, and our personal experience might tie the worst memories to the way religion has been used to drive a wedge between us. If you’re like me, Christian faith is most likely one of the most destructive influences in your life.

It can be hard to reconcile our experience with the positive aspects of faith, especially when the actions of the faithful can be so hurtful. It can be hard to have faith when you’ve seen what it does to people. The idea of putting your faith in something larger than yourself can be tremendously scary, a fool’s errand that only leads to the worst outcomes.

But here’s the thing: faith is necessary to push our ideals forward. If you’re religious, putting your faith in God means putting your faith in Their creation. The people all around you are made in God’s own image, which means that divinity exists in each and every one of us. Recognizing and respecting that divinity is one of the most important ways we can act on our faith — every interaction we have with someone else is another opportunity to connect to the divine spark within our fellow human beings, and the work of Moses, Jesus, and Mohammed pointed us to doing just that. It can be exceedingly difficult to find the divine righteousness in some people, but faith isn’t easy. Even with the understanding that God is present in all of us, having faith that we can connect to it in another is something that escapes us too often.

For me, personally, these past couple of years has largely destroyed my faith in humanity as essentially good. It’s hard to believe that we are basically kind and wise creatures when we seem so hell-bent on our own division and destruction. Over the past year, we’ve thrown away our standards for truth and compromise just so we can cater to our darkest impulses. We’ve begun to question ideas that were settled decades ago, and fostered an environment where knowledge and morality aren’t concrete, tangible things — they’re just details that can be swatted aside for something that feels better. Instead of admitting our ignorance and mistakes, we’ve become ruinously arrogant even in the face of direct contradiction. Our collective id has crowded out our sense of perspective; the only thing that matters is our personal gratification at this point.

It’s hard to see, especially when there are so many real problems that we refuse to face. We’re pushing our environment to the brink of collapse even though we’ve had more than fifty years to deal with climate change; we’re astonishingly willing to entertain fascist and totalitarian ideas in our political process, especially if it means a win for ‘our side’; we’ve stopped listening to one another for so long we can’t even understand each other any more; we don’t think of those less fortunate than us as anything but a drain on our society. At the precise time we should be shaking off the worst excesses of our civilization for the continued survival of our species, we seem to be choosing a bender of oblivion, drunk on fossil fuels and anti-social capitalism.

I’ve struggled to push through this year with any sense of purpose. What’s the point of anything if we’re so willing to destroy ourselves if it doesn’t mean making hard changes to our lifestyle and understanding? It’s been impossible to shake the feeling that we’re just doomed and that the world has effectively ended; we just don’t know when or how.

Faith helps so much to combat this narrative in my head. If I believe in anything, it’s the strength, resilience and ingenuity of my fellow human beings. We’ve had the chance to control the way things change in our future, but we’ve missed it for the most part. It’s up to us NOW to take quick and decisive action to make sure our future is the best we can make it; that’s going to require us to put our faith in each other and our own better natures.

As a Buddhist, this means putting my faith in the idea of enlightenment for all beings. We all have the capability of expressing our unique Buddha-nature for the benefit of all humanity. Your expression may be closely following the teachings and attitudes of Jesus Christ; or the wisdom of the prophet Muhammed; or the ancient, living Mosaic Law. It might be communing with the seasonal magic of the natural world, or following a humanist philosophy, or simply being who you are to the best of your ability. There is no one thing that means nirvana; our own paths take us to our innate epiphany.

My faith rests in the journey that all of us are taking to be better people. I have to believe that this journey will find us working together to take care of each other over time, and that we will come to celebrate and respect our differences while realizing we’re so much more similar than we thought. My faith means looking for the Buddha in every person I meet and finding ways to connect with them. It means hoping the best for everyone while not expecting everyone is at their best.

In order to make the most of the new year and to fully embrace the Nguzo Saba, I have to embrace the faith that we can turn this around. I must have faith in my ability to live up to my principles, no matter how hard it might be. I must trust in you. And I do.

Let’s make 2018 a great year. I have faith that it will be, because I’ll be trying every day to make it so.


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Kwanzaa, Day 6: Kuumba (Creativity)

Myth 150Habari gani, brothers and sisters?

Today is the last day of 2017, and to say it’s been an interesting year is a small understatement. But we’ve made it! We’re about to enter 2018, a year full of new possibilities and problems that will require us to be united, self-aware, diligent, cooperative, and purposeful to solve. The issues we face next year will be a lot of the same old stuff — but cloaked in different wrappers that might be hard to see through. I’m confident, though, that we’ll not only survive the next year, but thrive. We are strong, adaptable people. A big reason for this is my favorite principle of the Nguzo Saba — Kuumba, or Creativity.

Africa is a land rich in stories. From the folk tales handed down verbally through generations of families, to the poems, songs, novels and other stories presented through the kaleidoscope of the diaspora experience, we’ve contributed much to humanity’s creative expression. So many things that have become the bedrock of the American pop art culture find their roots within us, from jazz to dance to rock and roll to historical fiction to genre fiction to science. Our ingenuity and ability to thrive despite great difficulty and limitations is one of our best traits, and I’m excited to honor the work our ancestors put in to make creativity such a huge part of our cultural heritage.

As a writer, I come from a long line of African-Americans who have done amazing work providing a vital perspective on our cultural experience. James Baldwin seamlessly blended his thoughts on being a black man in America through both novels and essays, not only discussing issues of race, but of the complexities of being gay and bisexual; Langston Hughes was one of the foremost names in the Harlem Renaissance, along with Zora Neale Hurston, Countee Cullen and Wallace Thurman; Ralph Ellison spoke about how both external and internal cultural pressure can render a person invisible in Invisible Man; Octavia Butler and Samuel Delaney opened the doors of science fiction and fantasy, and Tananarive Due, N.K. Jemisin, Nalo Hopkinson, Nnedi Okorafor, Daniel Jose Older and Terrence Wiggins all keep up the work of carving out a space for black people there. Ta-Nehisi Coates, Ava DuVernay, Alice Walker, Toni Morrison, Christopher Priest, Dwayne McDuffie, Evan Narcisse, and so, SO MANY others have all contributed outstanding work to the creative American canon. The list really is too long to name properly.

And that’s just talking about writing. The Black American contribution to popular music is even longer, going back to the old spirituals of the slavery-era South and coming through today with the dominance of rap and hip-hop on the charts today. We’ve made great art, sculptures, jewelry, dances, claimed new media and technology as forms of self-expression with Vine, Instagram, Snapchat and other platforms; we’ve put creative energy into protest as well, thinking of new ways to engage with the problems plaguing the black community. Black Twitter, which is one of my absolute favorite things ever, is a giant messy digital town square where we boost calls for help or action; talk about music, movies, TV and books; highlight issues of representation in media and entertainment; and clap back on folks messing with us and ours in hilarious ways.

Our vast cultural heritage of creativity is one of our best features. We can capture the complicated, difficult feeling of our experience in powerfully moving works through whatever medium we choose. We inspire hope and change through song and story; we make sure our collective struggle is remembered through the essays and personal writing of those who’ve lived through it. In our hearts, there is wit and passion and the unwavering strength of our birthright. As long as we tap into that, there’s always a way out of the thicket.

We’ve taken such great strides with entertainment over the past couple of years, and 2018 is looking to be even more amazing. Moonlight, a film about an inner-city black man struggling with his sexual orientation, won the Best Picture Oscar this year with a black director, screenwriter, and actors — it was based on a semi-autobiographical story from a gay black man. On TV, black men won Best Leading Actor Emmys in the Drama, Comedy AND Limited Series/Movie categories while Blackish, Queen Sugar, and Empire made sure a wide variety of black characters were seen on screen. Black people killed it in comics this year while the industry at large took a number of questionable choices through their summer events — but it didn’t stop Ta-Nehisi Coates, David Walker, Christopher Priest, Roxane Gay, and others from turning in amazing work. In 2018, Black Panther is set to hit the big time in the MCU while Miles Morales is headlining his own animated movie.

I don’t think there’s ever been a better time for black creativity. The Internet has given us an amazing platform to connect and amplify each other’s work, and so many formerly isolated pockets are learning to come back into the community with unique experiences and perspectives. Personally, learning about Afrofuturism has been a revelation and my own personal vehicle for coming back to my roots. Telling solarpunk, urban fantasy, and anthro-animal stories is a powerful way for me to make sense of my history, identity, and feelings about where we are as a culture, as a country, as human beings. I’m looking forward to using my voice and refining my craft next year, fully living the principle of Kuumba.

There are few places where black excellence is more evident than in our creative endeavors. If possible, I invite you to think about all of your favorite stories, movies, TV, songs, art, poetry and non-fiction; think about the people of color who have had a hand in them. If you’re curious about what person-of-color-centered creative work to dive into, let me know a medium and/or genre, and give me a few examples of your own personal favorites. I’d be more than glad to recommend something to you.

Happy New Year, all of you. See you in 2018!


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Kwanzaa, Day 5: Nia (Purpose)

Myth 150Habari gani, brothers and sisters?

Today’s principle is Nia, or Purpose. This is another one of those blue-sky concepts that could mean a lot of different things to a lot of different people and that can make it a little difficult to talk about. What context should we place Nia in? How does it fit in with the Nguzo Saba and our cultural identity as a whole?

This year I wanted to make sure I talked about the Seven Principles and how I think about them today, while drawing a direct line to our history to prove why they’re necessary. Dipping back into our shared history, we can see that so many things have been made possible when we unite under a common purpose — neighborhoods are transformed, rights are earned, our self-image is restored. Our best achievements as black Americans have come from a sense of purpose, a drive to achieve something. The civil rights movement, the Harlem Renaissance, Black Lives Matter and the election of Barack Obama all came out of that sense of purpose.

But there are also aspects of our history that show what can happen when we don’t align under that common purpose. Our own ancestors sold their own people into slavery; African history is marked by tribal warfare, genocide, and humanitarian crises; so many African governments are corrupt and unconcerned about the atrocities visited on people. Here in the United States, our culture chases after the material wealth dangled in front of our eyes instead of focusing on the enrichment and well-being of our community. So many of us have adopted the worst excesses of individualism and the wealth gospel; we only look for the best status symbols, the trendiest clothes, all empty symbols meant to cover up our intellectual and spiritual poverty.

What is our purpose, as individuals and as a people? What is our life’s work? What are we doing, each day, as a small gesture to get closer to that purpose? Again — it’s one thing to say who we are, to speak our identity into being, but it’s another thing to live that identity. It takes work, risk, sacrifice, and patience. Who we imagine ourselves to be is quite different than who we turn out to be, even as we take strides to live up to our best ideals.

My purpose, personally, is to help people feel more connected and engaged with the world around them. In my mind, the great sickness of our age is the lack of empathy and compassion for our fellow human beings. We’re so quick to judge other people. We’re so quick to judge ourselves. Learning to accept who we are is important because we can then extend that acceptance to other people; our family and friends; our neighbors and community; strangers, and eventually the entire world. That work is incredibly difficult, though, because of the culture we’ve built around us. We hate things within ourselves but refuse to do to the hard work necessary to change them; then we see others projecting those things and hate them for it, too. We hate people we see as failures — the homeless, the poor, immigrants, minorities. We hate people we see as successes — politicians, entertainers, athletes, business owners. It’s become too easy to see the people around us as signposts for what’s wrong with the world, but for the most part they’re simply who we would be in that position; just human beings struggling to do their best.

The older I get, the more I recognize the value of community. Human beings are social animals, and we need to identify with something larger than ourselves in order to be whole. That doesn’t need to be religion, mind you; it can just as well be the potential of humankind to achieve things that are currently only in our imaginations. I want to give myself over to the ideal that we can overcome the things that divide us while celebrating the things that make us unique; I know that if we come together our collective brilliance can make a legitimate utopian society. I also know that we have a long way to go in achieving that dream, precisely because the kind of person I would need to be is so far off.

So my purpose is to learn how to connect and engage with the world around me, to accept myself and others as they are. By speaking up and sharing how I stumble towards that purpose, perhaps I can help other people avoid similar pitfalls or come up with better ways to navigate around them. Perhaps I can encourage other people to loosen their judgements of others and see why they are worthy of love and respect just as they are. Perhaps I can help others fight against ideologies that prevent us from coming together.

As I get older and wiser still, my sense of purpose may change. How I expect that purpose can be achieved may change. But that’s OK; it’s important to adjust your beliefs based on new experiences, insights, information. All any of us can do is the best we can, but it’s important to know what you’re pouring your effort into, and for what reason. It’s definitely difficult to do, especially at first, but the more we think about it, the better we get at aligning our actions towards it.

Today, I invite all of us to think about our Purpose — not just for individual success, but for the success of the people we care about, the groups we belong to, the human race. Those huge, over-arching goals can be tied to the little things we do every day by thinking about what we’re doing, why we’re doing it, and whether the action moves us closer to or further away from our purpose. Then, we adjust accordingly.

This is an especially good practice right before New Year’s, I have to admit. I’ll be thinking a lot about this as I make my goals for 2018.

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Posted by on December 30, 2017 in mental-health, Politics, Self-Reflection


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Kwanzaa, Day 4: Ujamaa (Cooperative Economics)

Myth 150

Habari gani, brothers and sisters?

So a number of studies have been released teasing out the role that race plays in upward mobility — in other words, how easy it is for black vs. white families to rise out of poverty. There’s this study from the Brookings Institution about the economic mobility of black and white families from 2007. There’s this article from the Washington Post, discussing the findings of Harvard economists on how children in majority Black cities are far more likely to have a lower income or chance of upward mobility than poor children in other parts of the country. There’s this longitudinal study from Johns Hopkins University, measuring the economic performance of nearly 800 low-income children in Baltimore as they grew up, from 1982 – 2007. There’s even this research (again from the Brookings Institution) discussing the wide gap in education between black and white students and how firmly that’s tied to the history of black education in this country.

Attempts to address the educational and economic disparity between black and white families have been fought at every turn. The Reagan administration worked to stop school desegregation programs, despite good evidence that they actually worked. This American Life released a two-part episode on what happened when desegregation efforts were rolled out near Ferguson, MO and Hartford, CT and how local governments and parents fought against it tooth and nail. Over the years, affirmative action — making sure that universities and workplaces have student or employee bodies that more closely match the diversity in broader society — has been rolled back steadily and surely. The Trump administration, just this past August, has announced plans for the Justice Department to investigate and restrict race-based admissions into universities. Applicants with black “sounding” names are less likely to be called in for an interview; another study found that racial discrimination against black workers has been largely unchanged since 1989.

This, unfortunately, is nothing new. Racial education and economic inequality in the US has its roots all the way back to the slave trade, and there have been a number of institutional influences aimed at maintaining the status quo. The segregation of schools after emancipation is well documented. The practice of redlining, or making sure minorities didn’t have access to certain housing markets, financial services, or businesses, has codified the make-up of cities for decades. There’s the “school-to-prison pipeline“, which disproportionately affects children of color and makes it much harder for victims to get decent jobs. Racial inequality in criminal justice affects black and Hispanic Americans in general and has for decades. Voter suppression aimed at reducing the political power of people of color in the United States happened in a multitude of ways post-slavery, during Jim Crow, and is becoming an increasing problem today. When black communities have been able to build economic success for themselves, such as Greenwood, OK in the 1920s, there is often a devastating backlash.

With so many external institutional pressures against the success of the black community, it’s vital that we focus on doing what we can to promote its success whenever we can. That’s the idea behind Ujamaa, the fourth principle of the Nguzo Saba. It means ‘cooperative economics’, working with one another to raise our collective standard of living.

This can be done in any number of ways, of course — the only limit is your will and imagination. We can make sure we buy from black-owned businesses and support our brothers and sisters in their financial endeavors. We can also push back against those external pressures by fighting the systems that promote educational, economic, and social inequality where we live. We can invest our time and resources into programs, services, and organizations that help those affected by those pressures. We can build new programs and initiatives designed to help our neighbors and local businesses not just survive, but thrive.

Of course this doesn’t just mean buying products with the FUBU mindset; it means investing locally wherever we happen to be. A healthy economy, we know, depends on the movement of capital from one place to another. This is more likely to happen with local small businesses no matter who happens to be running them. Large corporations owned by the ultra-wealthy act as capital sinks; money flows towards the top, where it is then hoarded away from anyone else. It doesn’t go anywhere, and this doesn’t help anyone. Putting money in the pocket of our neighbor through our business helps our community. That comes back to us eventually. It’s one tangible, important aspect of Ujima; by investing in the work of our neighbor, we share responsibility for its success.

We can also make sure our schools have the best chance possible to teach our children what they need to thrive in the future, not just push them into the early path of criminality. We can empower our brothers and sisters with political insight and knowledge; we can hold our elected representatives accountable for ensuring our well-being and continued success. We can save our people from financial ruin, when possible, by donating our time, our money, and our knowledge where it can serve the most good. Most importantly, we can stop the tendency to tear down our brothers and sisters for being successful and teach each other that success can come in many forms. There’s nothing wrong with owning the corner store, or being a good mechanic. It’s OK to be a scientist, a ballet dancer, or a security guard. There’s no one path to being black and successful.

In our lives, we learn to stand united for our community; we learn to take control of our identities; we learn to work hard and share responsibility for our success; and we learn to cooperate with our social, financial and political capital towards that end. Whatever you can do to help your neighbor and community flourish is appreciated. It helps all of us, and it builds closer connections to each other. Most importantly, it weakens the powerful forces that would seek to keep all of us poor, afraid, ignorant and divided.

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Posted by on December 29, 2017 in Politics, Self-Reflection


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