The following is Blog post number sixteen; part of our ongoing series: Racial Reconciliation in America, presented in celebration of Black History Month. It is entitled: "How Do Black Folk Offend White folk?"

RACIAL RECONCILIATION IN AMERICA

How Do Black Folk Offend White Folk?

In accordance with the thought: revelation comes before reconciliation; there must be the uncomfortable and critically important conversation about offenses. We must first actually begin an honest discussion about race. Yes a race based discussion that regards the people of the United States of America, particularly Black and White folk. The “honest” is the issue. Of course we have questions and doubts.

Can there be an “honest no wholes barred” discussion? Can we as a people of offended races actually be for real with one another? Can we who are simply tired of the thought of race even engage? Can a real race based dialogue even happen nationally? Can those of us who are from the Sixties Generation actually do what we said we were going to do: Change America from hate to love? Are we too old and is it too late? Well, to all of these questions we simply answer, "Lord help our children if we don't at least give it a go!" Besides for us old folk it might just be fun to get back into a reality of: "The Cause."

Knowing full well that it is true, let us all admit that each racial group has actually been an offense to another. Regarding this text, the discussion can only be done in generalities. It should be obvious that not every person of any race is obligated by or for, any of the offenses committed by members of their racial group. Sadly, though some would like to just be considered a member of one race; that being the human race, others will just not allow that to be the case. It is a conundrum to be sure.

Therein is just one of the difficulties as we shall see going forward. By no means can a discussion here be all encompassing. Not every race based offense can be revealed in this text. What we believe the Holy Spirit was telling us in 2007, was that a time would come when a conversation would be held that is intended to be the first and last: "Great Racial Dialogue in America" established for a defined purpose: “To put at the rear the offenses and to put at the front a reconciliation of racial offense. To a place where the nation is healed and the racial divisions are put asunder.”

The time is now. The hope has begun that a nation will become inspired unto the beginning of a real race based dialogue. There will be a discussion of solutions much later. Some of the ground has been laid. Also contained in these texts and within the realities of offense there may be some explanation of problem resolution, however that is not the purpose of this particular area of the discovery process.

Now is simply to put forth revelation. Taken from the book Become Perfect 2007© is an enhanced; hopefully abbreviated version of the section: How Do Black Folk Offend White Folk? There is another section of the book that reverses this question and will be presented for discovery.

May words never come forth from our lips that are for the purpose of anyone's pain. Nay, let it be our purpose to provoke thought and legitimate discussion. May the discussion lead to a good place. The goal of this particular text is to simply suggest what some of the causes are for disconnects between the races.

Now, this text is certainly not meant to encompass all of the possibilities of offense, just those suggested here which include the following:

●In the view of some, the most fundamental offense of the Black human being is one of genetics.  And in the view of some Black genetics is the most disadvantaged reality of birth. Yet, genetics could very well be the greatest power of the Black human being. More so than any other racial groups, the gene of a Black human being is a color-dominating and truly transformative gene. All of the other profound powers attendant to this gene need not be characterized here. We posit simply by its truly transformative nature, that the Black gene is the most powerful of all genes.

In this we do not posit superiority but more change influencing. As such: for some who are White, the Black gene represents the potential of White race eradication. Therefore, to some Whites, the very existence of the Black human being is a threat to the continuation of the purity of the White gene and therefore the purity/existence of the White race. Now of course science tells us through DNA technology that there is no such thing as an unmixed gene. If science is to be believed all human creation began on the Continent of Africa.

In addition there is the reality of race mixing that has already occurred; if current revelations are accurate regarding genetics the human family is shall we say complex. Race mixing has its detractors. Indeed if race mixing is allowed unfettered proliferation the Black gene has demonstrated the power to change the White gene significantly.

There is broad belief that race mixing undeterred has the ability to end the White race as a mere point of fact. Conversely, in race mixing the White gene has no such dominating impact. The consequence of White/Black race mixing is the production of a “Colored” people. No longer Black and definitely not White. Race mixing combined with the current level of migration of Brown and Black races to the United States, combined with current levels of race mixing, is to the chagrin of some, what is called “The Browning of America.” To some this is an offense.
We contend that mere facts support the feelings of a threat if someone cares about such things as having and being a member of a specific race. By the legitimacy of facts, in our opinion, it is the height of insensitivity of Black folk to not appreciate and understand this. We posit that this is an absolutely legitimate fear on the part of any White human beings who cares about such matters. How one manages this fear is the matter relevant to all other races of people.
To ignore this and callously say, “who cares” is unloving mean spirited and therefore insensitive. Fundamentally this emotional expression is to not attempt to relate; therefore no foundation of concord can be reached. Better it is to accept and say: "I get that, but the alternative makes no sense either. That is if the alternative is to deny the heart what the heart wants." Since no one is going to leave the country there is likely no good answer to the race mixing question.

Even so, as a matter of self-preservation how the White human being is allowed to maintain its gene protection is a relevant discussion in our opinion. Of course there is the question of White Supremacy, or lack of such that could be discussed, though we do not accept such a premise simply based on certain facts. Suffice to say that the superior gene is likely the dominate gene. The gene that contains the power of eradication in the appearance of a skin color is probably the dominate gene. As a factual matter the White gene looses any battle between the two genes as it relates to maintaining a White only skin color. Black genetics is therefore an offense for some White folks.

●In the view of some, Black folk are just too doggone loud and indiscrete! To some White folk Blacks are a course people who have no regard for other people when they are in public places. Some believe that Blacks often use profane language in abundance: mainly the words nigger and motherfucker even in the presence of children and White people.

It is the opinion of some folk, not just White folk, that in the shopping malls, on the sidewalk, in the parking lot; even on the elevator, some Blacks communicate too loudly and profanely. Furthermore that they often become confrontational if they feel that they are being looked upon negatively. Though for Blacks this is not a universal conduct there certainly is such conduct by some. This is not only offensive it is very frightening and not only to White folk.

●In the view of some Whites, Blacks represent a danger to their children and cultural mores, as a result of Black influences upon Popular Culture. Certainly it can be said that the influence of what is called “Hip-Hop and Rap Music” and some popular Black Motion Pictures have had an affect on White children and even some young adults. 

This can be seen in styles of dress, language and verbalization, codes of conduct and mannerism that some view akin to Black youth. The reflection of some forms of the prison culture that has seeped into the Black culture such as the “sagging pants” phenomenon is an offense. There are some who consider the influence of Blacks on the younger generation of Whites as a good thing that has improved relations between the races; some Whites are offended by this notion and its factual reality.

Some suggest that what has occurred is simply a “coarsening of society” and that this is an offense. Some folks suggest that this is what is behind a desire to return to a so-called “better time” a time represented by a Pre-1960’s American culture. This is also viewed by some as what is meant by the phrase: "We must take our nation back."

●In the view of some, the manner of Black engagement in business and politics is an offense to the White human being. The perception of capital combined with the seeming inability of Blacks to coalesce around a philosophy of Black capital aggregation is an offense in the view of some who are White. There is a lack of “do-it-yourself” within the Black-American reality in the opinion of some White-Americans. Many White folk believe that Black folk need to “fix their own problems” and not rely on White folk for help. This is an opinion that we share. There is a view by some Whites that Blacks have an expectation of White altruism in order to change the condition of say a Black Community.

Altruism should not be a requirement, for investing in a community development project. However, altruism may be, the only reason that capital comes in, as the economics might not be there; yet, the need for capital investment certainly may exist. We have seen and been part of such development and business activities.

The Black politics associated with those who are putting no “skin in the game” yet have enormous influence over what happens within a community development project; totally funded with capital aggregated by a White person, is an offense to some. Some of the unyielding politics, not only put constraints on a project’s development, often these politics, put at risk the return on capital investment, and this is an offense to some.
Often, these Black politics do in fact, put in jeopardy successful project development. It is also an offense, that there is a seeming attitude among some Blacks, that putting White owned capital at risk is somehow a thing that Whites should do; rather than, something that a White developer should be appreciated for having taken significant financial and personal risk to do.

●There is another offensive aspect, regarding Black enterprise, as it is observed by some White folk. This has to do with Blacks engaging in business activity intra-racially. An offense is held by some White folk, with what is about to be discussed here at length. We have witnessed White folk clandestinely participate in the following activity with intent and purpose. In regions, particularly outside of the South, there is a “Crab in the Barrel” mentality among Black entrepreneurs, politicos and people of influence; who compete for both relationships, positioning, and for opportunity of all types.

The competition is as always about some aspect of The Resource Bundle and how one can profit from its access. This competition is rooted in the attempt for a perceived closeness to power over The Resource Bundle, in other words, closeness to White Privilege.

Vying for resource opportunity, by attempting to develop relationships of influence with White men, is historically problematic for the Black human being; this dates back to the days of Slavery and Reconstruction. In the Black world this is known as “The Crab in the Barrel.” Depicting as a human behavioral model represented in the natural world this has to do with crabs in a barrel: “one crab pulling down, other crabs,” climbing on top of one another as they are all trying to get out of the bottom of the barrel. The intent of the crab is to escape their bad situation and by any means necessary.

As a metaphor, today this behavior reflects upon Black-American intra-racial competitiveness. As a matter of history, some slaves, worked and very often, lived in the main house on a Slave plantation. The “field slaves” worked much harder under the whip lash and sun. Guilt, jealousy and resentment often resulted. The “field slave” received the harsher treatment; the “house slave” was typically closer to the “master.”

Often, the “house slave” was allowed to learn to read, while the “field slave,” was not. The “house slave,” was often referred to as: “Uncle Tom,” by the “field slave,” because of the “house slave’s” own conduct: often one of superiority or, because of the simple jealousies, held by those slaves with lesser access to White Privilege.

Over the process of time, fissures within the Slave community were established, as a result of oppression generally; the destruction of families specifically, and the establishment of a hierarchical Slave structure. The slave constructs continue to this very hour, though the Black-American is a free human being. The concepts of “house” versus “field;” the “dark skin” versus “light skin” “educated” versus “uneducated” remain today as classist fissures within the Black experience. “Uncle Tom” is a very accusatory; uncomplimentary label! The use of this pejorative, by those of less privilege, continues to be used today, against some, who are perceived to have succeeded. Meaning, that those Black-Americans, who have achieved a high degree, of success in life.

This pejorative is used particularly, against those Blacks perceived to have close relationships with White Privilege; who communicate about Blacks, in the same often negative manner that some Whites may communicate about Blacks. Whether or not the communication is based in truth, or based in misconception and stereotypes developed by Whites, or the actual behavior projected by some who are Black. This “psyche hold-over” from Slavery, is the genesis, of such foolishness today, as an example: among the young, who are taunted out of excelling in education.

 The taunt that, because one seeks to better their own life, is to suggest that one thinks they are better, or smarter. That they think they are “White.” This taunting, by the way, is not a new phenomenon. Rather a matter of historical conduct within the American Black experience.

Let it be known, one is not better, who seeks to get a good education, one is for sure smarter to try. The taunts come from their “age-peers;” even, from some adults who: may have devalued a good education, feel a good education is not attainable, believes the child should be contributing to their livelihood through work, or those who simply feel trapped in their “bottom of the barrel” existence.

Again, this is not a new phenomenon, but a very old “psyche stain” from Slavery, whereby a White American established process pitted one group of Black folk against another. This “psyche stain” is also, at the root of the “don’t snitch” philosophy of current day urban America.

In this scenario the police often referred to as “the man” represents the “masters” (how the master was referred to amongst the slaves), and the Black community is the plantation, presumably populated mostly, by the “field slave.” Anyone, who is a “snitch,” is perceived an “Uncle Tom,” helping the White authority; the “master.”

To some this might seem utter foolishness while to others it describes the powerful and psychological underpinnings of a devastating slave system and slave culture. This is a slave culture, having many psychological underpinnings; with systemic, progression into a physically “mostly free” 1950’s American society. The don’t snitch philosophy is a “psyche hold-over” of Slavery and it is an abomination.

As a philosophical conjure, were police officers who manage Black community order, also residents of that community; known by everyone in the community, this may likely be helpful. That is to say if they were also “field” rather than “house” centered in their allegiances, this might produce a different perhaps even better policing outcome.

Every evil work comes out of this “field slave” versus “house slave” abomination; resulting in Black on Black self-destruction, of all sorts: intra-racial hatreds, thefts, rapes, murders, abandonment, and all types of neglect. The highly successful Black often feels burdened, by the perceived self-destruction of the Black underachiever. The overachiever has one foot, in the land of over achievement; the other foot, remaining in an environment of decay, the power of which they want to escape. Those who care are split between opportunity and a perceived accountability.

One who cares is psychically split, by the fierce competitive requirements of over achievement; then, the burden of some accurate, or inaccurate message of responsibility for their entire race. The overachiever’s love: remains with those who carry the “Mark of Oppression,” for in this “Mark,” their ancestry came forth; it is there that one’s present day cousins remain in captivity. With two hands and one leg over the top of the “barrel,” an entire people, are attached to the foot of the overachiever’s last leg. This is not new!

Some who remain trapped will root with all their might for the over achiever in their quest to escape the barrel. Yet for some Black folk who have not conquered greater access to The Resource Bundle: often they accept as reality, not fact but opinion that the overachieving Black, is simply just another oppressor. A sellout! This is not news and is not unique to the Black experience.

We contend that this occurs within all racial groups when they are in the early generations of a barrel/oppression reality. Indeed this is universally the immigrant story of struggle and change in America. Some sociologist might even describe this as the social evolution of mankind; survival of the fittest, in a barrel that is planet earth.

The psychic holdover of Slavery, however, is an added dimension. For Black folk in America this entire narrative feeds into a “monolithic” Black community, which is a myth. What has been proffered is a cultural experience that carries a burden borne by no other race other than perhaps the Mexican immigrant.

For Black folk this untrue concept, is a “psychic-tax” on every overachieving Black person. Who, is inwardly compelled, as they should be, to give something back to the “community.” But you know what: some Black folk have never even lived in a Black community; still carry its burden simply because of the color of their skin. On a basic individualistic level this is perhaps unfair.

Sometimes attached to this demand are guilt, shame and resentment, as the overachiever fights to compete. This can lead to thoughts within the overachieving class, that the underachieving class simply is doomed to live the underprivileged life of a “poverty class.” That they are not carrying their own weight so to speak to improve their own quality of life and the overall condition of Black folk.

True or not some Black overachievers accept as reality that only those representing a small percentage, of the underachiever class, called: “the best and the brightest,” within the “poverty class” should receive focused resources. The perception being that only these have the potential to get both feet out of the “barrel!” The quest, for hierarchal access, to White Privilege is often perverse: extends to the point of stepping over, marginalizing, and even to pulling down another Black person, purely for selfish advantage sake. This “Crab in a Barrel” behavioral model within some aspects of Black society is to some White folk an offense and they are not alone in this opinion.

●In the view of some, the “Mark of Oppression” worn on the sleeve of many Black human beings in America, is an offense to the White human being. This “Mark of Oppression,” is exhibited by the lifestyles of some Black folk; because they are segregated within a small and confined geography. The factual inner-city reality, of the Black folk, is one of: 1) population density, 2) old properties in an also old neighborhood in decay, 3) higher populations in poverty, 4) urban violence along with, 5) a perceived reality of self-destructive criminality. This is an offense to some White folk.

Those who consider this perception as reality are often concerned about a possible spillover that would affect their world; whenever Black folk move closer and into their neighborhood. So we have the phrase: “there goes the neighborhood!” This, for some, is a stereotype of Black folk. For others it represents a fear based reality.

If one were to look at the history of population expansion and neighborhood transitioning: throughout most of the nation, one finds that there is a progressive and often dramatic neighborhood change. Through growth, this change is represented in urban neighborhood demographics shift. A once all White neighborhood, becomes a totally Black and Brown neighborhood. In the opinion of some folk this now majority community of color is very often; for multiple reasons, a less desirable place to live.

To deny this, is to be dishonest. In any metropolitan city, the evidence is clear that the further away one gets from the central core of the city, the physical conditions are likely better; the structures are likely newer also. The crime rate is likely lower and certainly different in levels of physical violence. It would be true to say: there is a simple reality that population density equals a strain on facilities and resources. The fact, that the inner-city neighborhood has, certainly, become older, is a factor; perhaps it has lost its green belt, through development. Then there is the issue of work. Those living in the city core may not possess the business acumen required for business to thrive.

Those folk have moved outward to the suburbs. The desire, to bring, the suburban dweller into the downtown core, via a network of interconnected freeways, is an example of lost-greenbelt development. Intended or not, these freeway networks, can deliver, a consequence of entrapment, for those living in the city core. There is a negative, “psyche affect,” associated with this consequence of entrapment; inner-city dwellers are challenged to resist this “psyche affect,” however, difficult this resistance effort may be.

A loss of tax base, caused by White flight, certainly has a negative impact on social services; also, the income stream necessary, to do certain things, like fresh coats of paint, may also be relevant. But it does not hold true that the neighborhoods need become less livable and more crime ridden than when occupied, predominantly by White folk. This is a matter, solely, in the control of the Black and Brown folk; in the view of the White human being.
For many Whites, the rationale of the “Mark of Oppression;” not having enough money for garbage bags to pick up the trash, or the lack of sufficient city services, are simply, excuses and it does not sell well. Indeed, this sales pitch is an offense; we contend that it is not a totally invalid one. One must admit, however, that it is difficult to make your next-door neighbor, perform upkeep on a property that they may not own. Your new neighbor might just be passing through.

Indeed, the property may be owned by a White person who recently moved to the suburbs. Someone who later has decided to let the property deteriorate for financial causes or who knows why, but they are no longer investing in new coats of paint, or the necessary and frequent landlord related upkeep.
Difficult it is for a single neighbor to enforce penalties associated with someone who moves in next-door who may actually be a criminal. This is very problematic; requiring an effective policing strategy and a unity of community; herein, lays the challenge.

There is an irritation among White folk, with the conditions of the Black communities. It is an offense. In the perception of some Whites, the community conditions are the acts of Black will; people, who seem unwilling to change the conditions of their-own community. Change that is needed in a Black community and depends on White involvement is to some White folk an offense. Why should White folk need to be involved in Black community change? Beloved, this is a very legitimate question; for it is not necessary that the White folk become the driver of this reality of change, to the point of actualizing it.

For there exists opportunity and the capacity, within the souls of a collective Black self-reliance, that can result in necessary change. True or not true, what appears to be lacking, is the actual willful relentless, resolve for organized collective change; along with an expression of the capacity to do, whatsoever, is necessary for that change to be affected.

An example of such change is that which represents a reduction in the death toll from Black on Black murders. This can be achieved, as the result of a fiercely organized, collective community. Those who kill are known. Those who head the gangs are known. Those in the underground economy are known. Those in control of the underground economy, affected by violence are known.

Rarely, these days, in an urban environment, is a Black human being killed by a White person who is not wearing a uniform. One would do well to notice where White folk are when they have killed young Black men lately. They are not in the inner-city. Those White folk who are wearing a uniform are treated as invaders and adversaries rather than protectors; which is what most police officers want to be.
Although there are plenty of corrupt police, by and large these are decent men and women who strive daily, to protect the innocent, against many odds; all, too often, treated unfairly. This is an offense not just to White folk.

Furthermore, in the year of our Lord, two thousand and seven, a White human being is not the cause of fathers leaving their children without being a key player in their lives; the rate of this action is an offense to White folk. No White man can legally force a Black man, to leave his children. If a Black man is convicted of a crime then he can certainly go to jail.
Unless, there are compelling circumstances beyond one's control; this represents a personal decision, which is only acceptable, when it is demanded to send money back home. The decision to become an unwed mother leading to poverty is a personal decision of both the Black male and female, having nothing, whatsoever, to do with White folk. Black females need to stop saying yes to men unless the question is will you marry me!

In all too many cases, fatherless children are a result of willful sin and spiritual depravation of Black folk, who find themselves in this predicament with or without familial underpinnings. The rate of increase in unwed mothers raising children alone, and particularly the teenage pregnancy rate is an offense to White folk.

This is an offense to many Black folk as well. Though these precious children deserve all of the love and support that can exist, there remains a reality of sinful conduct of those who gave them life. This is conduct that cannot go unrecognized and rebuked. Whatever is to be said, the simple fact is that in the main, Black urban life, is an offense to many White folk. Urban problems to White folk represent a Black problem for Black folk to resolve. This is a very tough argument with which to disagree.

●In the view of some, the “victimization card” is an offense to White folk. Some White folk believe that “nearly all Blacks” consider themselves as victims of the “White man.” Believing also, that at some point: there must be realized, a taking charge of one’s own condition in life by using whatever limited “bootstraps” that one has, to accomplish success. Or to make on your own whatever change that is necessary in one's personal condition. Even, if there is no bootstrap at all, it is not the White man’s problem to resolve. To believe, or suggest, otherwise, is an offense to some White folk. This is perhaps a matter for good discussion, between Blacks and Whites who seek positive change in America.

●In the view of some, the desire of Black folks to live where White folks live is an offense to some White folk. In their view, the desire for White human beings to live in neighborhoods that are populated only by White people is a right of freedom that they should be able to exercise, if America is truly a free nation. To believe that they should not have this right and, just as importantly, that by having this desire makes them somehow a wrong or deceitful person is not only an offense, it is an affront to their self concept at its very core. So it would seem. If the predicate of freedom in America means: that one should be able to do and be what one wants and where one wants, then an argument for racial segregation perhaps could be made.

Of course, this is not the predicate of freedom in America; this same ability to have what one wants and live where one wants in a free society is established in freedom and not by race. But this is a changed predicate in the mind of some White folk. To these, this desegregation reality has infringed upon their inalienable right for the pursuit of their happiness; it is an offense that they are not thus allowed to be segregated unto themselves.

●In the view of some: White folk today had nothing to do with the acts of their progenitors that may or may not today have something to do with the life lived by Black folk. It is therefore an offense for them to be held accountable for any current day Black inequities relating to access of The Resource Bundle.

Considering, that simply as human beings they are striving with enormous difficulty like everyone else, just to make it through the day every single day. Some perceive the Black human being, to be a burden for which they should not have to carry; a burden that some actually believe that they are carrying. These White folk believe that no one is helping them to carry their own very difficult burdens. In the eyes of some to the White human being this is an offense. The truth and simple matter of fact is that nearly all of us are indeed just trying to make it through a very difficult day, with some tough burdens to carry. That is an indisputable fact.

●In the view of some, there are many millions of White folk who are offended by the guilt that they carry because of the crimes of their ancestors against Black folk. Some believe that there are historic stereotypes of Blacks that are embedded within the psyche of millions of White folk.

In the view of some, these stereotypes frame perceptions of Black folk as being: 1) a tribal-like people who always stick together, 2) a people who generally possess a corrupt nature, 3) a people who are emotional rather than pragmatic in making critical decisions, 4) an immoral people who live in excess of their means, 5) a lewd people who possess a predatory nature, and 6) a violent lawless people. Mainly as a stereotype Black folk are an unworthy people.

In other words, the Black condition, in America, is perceived by some Whites to be entirely, caused by Blacks; a people: who are generally without honor, loyalty and personal self-discipline. Therefore, this is an unacceptable and untrustworthy neighbor to be feared; as such, they are an offense.

There are some Black folks who have assimilated into the Control Norm of Western society through some particular prowess. These can access White Privilege and therefore are more tolerable. The closer Black folk are to the Control Norm the less threatening and more acceptable, they may become. As an example if they are lacking in all manner of personal intimidation by the way they carry themselves, i.e. cultural assimilation or passivity. Greater acceptability is also achieved if Black folk possess: wealth, higher education, executive management position, and a passive physicality particularly in skin tone.

Indeed, if one is close enough to the Control Norm, they may not even be considered Black at all; unto some Blacks, this person, unfortunately, may not be considered Black enough.

●In the view of some, when times are economically tough in America, the competition for jobs causes an offense unto the White human being, if it is the Black human being who is employed; the White human being, lays idle and their family is suffering loss. It is far more preferable, if the Black human being is the one last hired, and the one first fired.

●In the view of some, whenever a White human being brings up an issue of race they are labeled a “racist”; which, ought not to be so. This is an offense to the White human being. But it must be said that, the context in which race is offered in discussion unfortunately, carries with it, a burden of responsible good judgment as relating to discussion purposes. This should be true for everyone no matter their race.  We contend, that race should be discussed often, openly, deeply and with compassion for goodwill; without a spirit of condemnation, and with the purpose of problem solving.

Racial discussion must absolutely not be for the purpose of: establishing guilt, fear or resentment, but on the contrary mercy, understanding and reconciliation. This must always be the desired end game. Revelation that these emotions exist within the national subconscious; that they are a detriment to comity, and to racial reconciliation is vital to a comprehensive process that leaves this a more perfect union. We must dispense with all manner of race based: guilt anger bitterness resentment racism fear hatred and the like. This must become our national desire and purpose.

Now it must be said, that for the White human being, it is a major affront to be called a racist; if they: a) want only to be with White folks, b) do not want to see themselves as disposing of their own wealth to the benefit of another race, c) do not want to voluntarily relinquish their privilege, power, control and dominance over “their” resources, and d) as a result of an immigrant population growth, do not want to voluntarily become a minority race in what is now a majority White America.

In other words, they do not feel that they should be labeled a racist, or mean-spirited, simply, because they are engaged in, what to them, is a simple matter of self-preservation and survival of the fittest. Nor do they believe, that they should be considered a racist, just because they want to retain what they have conquered as a majority White controlled reality; it is an undeniable fact that White people have conquered this North American Continent. Why should they want the reality and the consequences of that to change?

Though their progenitors did in fact subdue the Native American and enslave the Black-American, those living today did not do this act. Being considered a racist is therefore an offense to them. Being called a racist is to them as equally offensive as being called a “nigger” is offensive to a Black human being by a White human being.

A racist is one who believes and behaves in accordance with this definition offered by Webster’s Online Dictionary of racism: [ racism : poor treatment of or violence against people because of their race : the belief that some races of people are better than others : 1 : a belief that race is the primary determinant of human traits and capacities and that racial differences produce an inherent superiority of a particular race 2 : racial prejudice or discrimination.]

●In the view of some, the overall offense of the Black human being unto the White human being is: simply, that to them Black folk are the representation of just too many problems in America.