The Colonized Black Man

In contemporary society, the persistence of certain cultural and religious practices raises questions about the extent of internalized colonial influences. The presence of a ‘white Jesus’ image in homes, the act of kneeling before white-colored religious figures, and the aspiration to undertake pilgrimages to Mecca or Jerusalem prompt reflection on the motivations behind these actions. It suggests a deeper issue of self-perception and identity among some Black individuals. This article explores the concept of the ‘colonized Black man’ and how internalized racism can manifest in various aspects of life, hindering progress and perpetuating systemic inequalities.

Internalized Racism and Self-Deprecation

The most dangerous Black man, as the author argues, is the colonized Black man. This individual often internalizes the negative stereotypes perpetuated by the dominant culture. This internalized racism manifests in various ways, from self-deprecating humor to actively undermining the progress of other Black individuals. These actions are not always conscious but are often a result of deeply ingrained beliefs about their own inferiority.

Colonized Black individuals may prioritize assimilation into the dominant culture, believing that success and acceptance can only be achieved by shedding their cultural identity. This pursuit of acceptance often leads to a rejection of their own heritage and a perpetuation of the very systems that oppress them. They may distance themselves from their own community, seeking validation from external sources rather than finding strength in their roots.

Such individuals might directly or indirectly betray their people, as they do not see any future or hope in their own community. This betrayal can manifest in various forms, such as supporting policies that harm Black communities or actively working against initiatives that promote Black empowerment. The lack of belief in their own people’s potential can be a significant obstacle to collective progress.

Integration vs. Separation: A Historical Perspective

The problem with the Black struggle, from the days of Marcus Garvey and W.E.B. Dubois to Malcolm X and Martin Luther King Jr., has always been the tension between integrationist and separationist ideologies. The author contends that integrationists, those who seek equality and belonging within a system that formally rejects them, can inadvertently hinder progress. These individuals may inadvertently perpetuate the very inequalities they seek to overcome by seeking validation from a system built on exploitation.

Furthermore, these individuals may, according to the author, do the bidding of their paymasters to jeopardize the efforts of separationists. Separationists believe in the inherent gifts and crafts within the Black community to rebuild a better Africa from scratch. This perspective emphasizes self-reliance and the importance of creating independent institutions and economies that empower Black communities from within.

Cultural Colonization and Religious Symbols

The concept of a ‘white Jesus’ is presented as a powerful symbol of cultural colonization. It represents the imposition of European values and aesthetics onto a religion that originated in the Middle East. By worshipping a deity depicted as white, Black individuals may unconsciously internalize the idea that whiteness is superior and their own features and heritage are somehow inferior. This can have a profound impact on their self-esteem and sense of identity, further perpetuating the cycle of colonization.

Similarly, the pilgrimage to Mecca or Jerusalem can be seen as a practice where the focus shifts from the spiritual essence to a physical location, often overshadowing the local Black experience and contributions to faith. The emphasis on these distant locations may detract from the spiritual significance found within one’s own community and cultural context. It may also reinforce a sense of dependence on external sources for spiritual fulfillment.

The pursuit of integration, while seemingly noble, can inadvertently reinforce existing power structures. By seeking validation from a system that was built on the exploitation and marginalization of Black people, integrationists risk perpetuating the very inequalities they seek to overcome. True liberation, according to separationist thought, lies in building independent institutions and economies that empower Black communities from within, fostering self-reliance and cultural pride.

This approach emphasizes the importance of reclaiming and celebrating Black identity, rather than seeking acceptance from a system that inherently devalues it. By focusing on self-determination and cultural preservation, Black communities can create a more equitable and just society for themselves and future generations. The path to liberation, according to this perspective, lies in embracing one’s own heritage and building a future rooted in self-reliance and cultural pride.

Conclusion

The phenomenon of the ‘colonized Black man’ highlights the insidious effects of internalized racism and cultural colonization. Overcoming these challenges requires a critical examination of societal norms, a reclamation of Black identity, and a commitment to building independent institutions that empower Black communities. The author suggests that true liberation lies not in seeking acceptance from oppressive systems, but in fostering self-reliance and celebrating Black heritage.