DONATE!

If you like the high quality content of these pages please consider supporting me and my research expeditions by making a donation through Afrodata Solutions via Paypal. You can also support me by buying my books on Amazon published by Madisebo University College Press.

Anti-Black Man Sentiment
By Mocholoko (Dr), Zulumathabo Zulu © 2020

The Preamble

As a metaphysical scientist, I have great interest in tackling topics that are not necessarily comfortable and yet are vital in the elucidation of reality for social discourse and the sanity of society. One such topic is why is there a state of antipathy towards a Black man?

I have always wondered about the antipathy towards a Black man from some White man. As if that is not bad enough, I have also wondered about the antipathy of the Black boy towards a Black man.

Antipathy of White Guy To Black Man

First, the antipathy of a White guy towards the Black man. If you were to read books like Black Skin, White Masks by Frantz Fannon; The Cress Theory of Color Confrontation by Frances Welsing and The White Establishment (unpublished, Canada) by Zulumathabo Zulu, there are respectively three reasons why a White guy feels the need for antipathy towards a Black man namely (1) the sexual prowess of a Black man; (2) the recessive gene of a White man and (3) the breastfeeding by the White mother.

Fannon makes the point that a Black man is perceived as a biological threat by the White man as a result of his superior athletic skills as in lightening speed; sexual performance and the dance floor, among others.

In my ad hoc experiments with students and faculty members in Azanian universities after delivering the lecture African Mathematical Systems, I have observed that White women and White men have trouble with eye, hand, cognitive and angular coordination using a mathematical game of Diketo. This game requires the player to count and subtract rocks from a pit without looking at the rocks. The cognitive challenge is the computation that must happen in concurrency. I have not come across White people who can do this. Black students and faculty members do this flawlessly. This experimental test confirms that the neuromelanin gives an African a cognitive advantage in this experimental task. These results agree with the adhoc expetiments I carried out in Canada’s geriatric and hospital institutions using a water glass experiment. An aged White Canadian spills a glass when full of water but a Black Canadian of the same mean age does not. It has to do with the functional brain chemistry of neuromelanin in the substantia niagra.

In the ethnographic research I carried out in Canada, I noticed that racist behaviour was congruent with a certain number of quantifiable triggers. The most explosive trigger was an agoraphobic trigger wherein a Black man was seen with a White woman. This agoraphobic trigger is of the highest intensity. You can be attacked and even killed in broad daylight in the presence of Canadians and no one will come to your rescue.

This was the case with a young Black man who was repeatedly stabbed to death in broad daylight by a group of White guys in front of his White girlfriend at a picnic by the lake in Toronto. He was attacked in the presence of many picnic goers but no one came to his defence. By the time the police came to the scene, nobody knew what happened. This type of hate is the result of repeated social conditioning by a particular family. Thus, EDP (environmental design purpose) is very powerful in rewiring the brain to think in a particular orientation.

This confirms that an agoraphobic fear as a result of a bi-racial relationship can escalate very quickly into deadly violence. A White man will kill a Black man for that.

This taboo of sex between a Black man and a White woman is very intense in Azania as it is in countries like Canada. As a result, the bi-racial relationships in Azania are usually between a White man and a Black woman. Our longitudinal observation shows this phenomenon to be the result of a Black maternal instinct embedded in the deep subconscious mind of the White man of Azania. When this White man sees a Black woman, his Freudian phallus gets hard. Most White man practices sexual repression in order to deny expression to this Black maternal instinct that cannot be deleted. Extreme devotion to religious discipline plays a role in the supression of these unwanted sexual urges.

Coming back to the question of sexual agoraphobia. Why does a White guy experience agoraphobia when seeing a Black man and a White woman together? The answer to this question is provided by Frances Welsing in her book Cress Theory of Color Confrontation. Her biological thesis says the fundamental issue is a recessive gene. This means that if a White guy has a baby with a Black woman, the baby carries the phenotypic traits of a Black woman but when a Black man has a baby with a White woman, the baby carries the phenotype of the Black man. This means that the White guy is not able to propagate his phenotype in this way. This poses an impressive perceptual threat to the survivability of the White guy. This explains the deep source of antipathy towards a Black man.

In the book The White Establishment, I noticed that the White man’s antipathy towards a Black man was due to breastfeeding. The White guy was conditioned to have antipathy towards a Black man as a result of an intense Pavlovian social environment. The White guy is conditioned to hate the Black man.

This is confirmed by the fact that the Canadian society does not tolerate racist behaviour. It is some indvidual families that inculcate this racist behaviour in their children. Barring this reality, the Canadian society is arguably the greatest society to live in.

According to the thesis of this ethnographic ontology, a human behaviour is shaped by two environments namely (1) the amniotic environment and (2) the social environment. The amniotic environment has the prior art position in terms of sequencing the chromosomes. I refer to this as ODP (original design purpose). The social environment has a postcript position in the sequencing of the chromosomes. I refer to this as EDP (environmental design purpose). The EDP is allowed to re-sequence the chromosomes. In fact the cell membrane is designed to sense the social environment for purposes of adapting to the external forces. Internal cellular mechanisms need to be triggered by the external environment for initialisation.

Antipathy of Black Guy To Black Man

What about the antipathy from a Black boy towards the Black man? We conduct longitudinal studies through our research institute Madisebo University College. Our tentative findings point to the father absence as major factor in the hateful behaviour of the boy towards the Black man.

The father absence comes in many forms namely (1) the non-presence of father; (2) the physically present but psycho-emotionally absent father and (3) the abusive father.

Without further ado, we present the literary piece Anti-Black Man Sentiment.

Anti-Black Man Sentiment
By Mocholoko (Dr), Zulumathabo Zulu © 2020

anti-Black man sentiment,
birthed by the environment.
Black hate by predicament
White hate by commitment
Black boy angered by absence
White boy angered by presence
Anti-Black man sentiment, nonetheless!

to self-sacrifice for Whiteness,
to exterminate the Blackness.
White boy wired to exterminate!
Black boy wired to self-attenuate!
Devoid of ancestral identity,
Black boy destined to self-destruct!
Anti-Black man sentiment, all the same!

Contextual Commentary

The White man’s anti-Black man sentiment and the Black man’s anti-Black man sentiment have the same explosive ingredients but are dialectically sourced from different material conditions. The first stems from the need to exterminate the Black man as a result of the misanthropist teachings facilitated for uptake by the mamary glands of the White mother’s breast. The latter stems from the fixation of irreversible anger as a result of the Black father absence. Case 1 is unprovoked and Case 2 is provoked but the poison is the same. One is from the White supremacist ideology and the other is from the Black subservient ideology.

The White boy is socialised by the White mother to think of himself as an overarching strategist and master of destiny who needs to actualise his own dream at the expense of the Black man because a Black man is expendable. The Black boy is socialised by the Black mother to chase after the dream of the White man instead of strategising and chasing his own dream. The following Basotho axioms of Azania (South Africa) are ignored:

1. Ntho tse ntle diyaiketsetswa. Izinto ezinhle ziyazenzelwa. The good things you must do yourself.
2. Mphemphe eya lapisa, motho o kgonwa ke sahaye. Ukugcela njalonjalo kuya lambisa, umuntu ukholiswa esakhe. Frequent begging creates hunger and the human is satiated by own produce.

The Black mother’s emotional investment in the source code of linear programming of the psyche of the Black child is compiled at run time (when yena grows up) by the interpreter of the three hypnotic images, namely (1) the ECC* church that promotes the superiority of Eurocentric ideas; (2) a White god that says that a White man is a god and (3) a White doll that inculcates subliminal messages of deep seated fascination with White morphology.

*Euro-Christian Colonial.

The cummulative effect of these powerful images is the unquestioning obedience; the adherence and the fanaticism with respect to White beauty; White credentials; White institutions; White education; White fashion; White food; White acceptance; White medicine; White lifestyle; White appeasement; White language; White ideals; White systems; White vallues and White methods of knowing and doing. As a consequence, the essence of the Melanin is diluted!

From the book A Woman In The Bush in the literary piece Diluted Existence we read these lines:

“To degrade like bad cadence
To fail to act in accordance
To lead a diluted existence
Tendencies to disobey the voices
To disaffirm the voice of instinct
To render existence more succinct
Instinct is better than the mind
Instinct is always as divined
Its path never to be confined”.

Philosophical Transcendence

When I landed in the vast expanse of Kgalagadi (Kalahari desert), I experienced a transformative manifestation in accordance with a breathtaking philosophy of transcendence when I saw an African desert plant Mponeng showing some green in the face of the killer sun rays in spite of the absence of the source of water. I was spellbound on account of the miracle appearing in the gutsy spirit of the graceful; vivacious and pulchritudinous desert flower Mponeng. I became born again as a result of this powerful manifestation, thanks to the indefatigable desert flower Mponeng.

The metaphysical cases of this sublime experience were more than enough to recharge my rechargable spiritual batteries. It was aweinspiring, in spite of the life killing desert of a savage colonial conquest, to know that we also have the power to gracefully rise like formidable resisters from the iron-clad clutches of the White establishment to retake our role as the inalienable architects of destiny unimpeded by the crushing chains stemming from the vestiges of apartheid; colonialism and slavery.

In this way, we can vibrate as we were intended to vibrate in accordance with the cosmic resonance to birth the advent of the permanet emancipation to ensure the African Motherland and the African Diaspora are free from miseducation; free from immorality; free from conflict; free from poverty and free from pestillence and to rise and to prosper as the unbought and the unsold architects of destiny as it was meant to be by the African ancients and to vibrate as we were intended to vibrate unimpeded by the ever present danger of the invasive tentacles of the conniving Suzerains who seek to subjugate us and to rob us of our natural resources using their Roman textbook methods of DAC (divide and conquer).

Like the great desert flower Mponeng that remains undefined despite the savagery of the harsh conditions of the punishing desert, Bana Ba Thari / Abantwana Be Mbeleko / The Children of the Melanin must vibrate as they were intended to vibrate unimpeded by the perturbations of the terrestrial space.

Mponeng has the highest sense of the moral code and does not permit the physical urges to override the higher purpose but restrains them in the iterative traversal of the heavens for the slightest indications of the coming rain. Mponeng springs to life upon the first instinctive grasp of the desert rain. Mponeng dances like effervescent in the desert rain wearing some green but without getting transfixed in a permanent trance on account of the orgasmic ecstacy of the falling rain. Mponeng internalises the rain knowing that the rain does not sojourn forever. The evanescent rain will soon be gone!

Mponeng is the scarred observer of the metaphysical cases wherein the desert rain left no trace of the rain that fell. In some cases, the wet traces of the rain vanished into the ephemera and the following day there was no sign of the rain that fell.

It is for this reason that Mponeng has an exigent sense of survivability under the most extreme conditions. The Melanin must take a page from the desert flower Mponeng. La lucha debe continuar! (The struggle must continue); Rendirse no es una opcion! (Surrender is not an option); Nunca jamas! (Never never); El destino es nuestro! (The destiny is ours). Tsamaroko! Ezamathongo! (For the ancestors); Thokoza Makhosi! (High Veneration to the Ancestors).

References

Fannon, F. (1967). Black Skin, White Masks. Glove Press: USA.

Welsing, F. (1973). The Cress Theory of Color-confrontation and Racism (White Supremacy): A Psycho-genetic Theory and World Outlook. C-R Publishers: USA.

Zulu, Z. (2014). The Sacred Knowledge of the Desert: African Philosophical Transcendence. Madisebo University College Press: Johannesburg.

Zulu, Z. (2014). A Woman In The Bush. Madisebo University College Press: Johannesburg.

Zulu, Z. (2019) “African Metaphysical Science and Decolonisation”, Faculty of Education, North West University – Potchefstroom, North West Province, Azania.

Zulu, Z. (2008). ‘Ontological States of the Object’, Unpublished, Ottawa, Canada.

Zulu, Z. (2009). ‘The African Philosophy of Coexistentialism’, Unpublished, Ottawa, Canada.

Zulu, Z. (2001). ‘The White Establishment’, Unpublished, Ottawa, Canada.