Dad-to-the-Bone @afrothriller - Tumblr Blog

If you ever wanted to understand how the CIA engages in social engineering and culture planning, this ex-CIA agent explains their methods! #TheFreeThoughtProject #TFTP

qwiddit

the-intellectual-maroon-deactiv

Black Panther Party Community Programs 1966 - 1982

1. Alameda County Volunteer Bureau Work Site

2. Benefit Counseling

3. Black Student Alliance

4. Child Development Center

5. Consumer Education Classes

6. Community Facility Use

7. Community Health Classes

8. East Oakland CIL (Center for Independent Living) Branch

9. Community Pantry (Free Food Program)

10. Drug/Alcohol Abuse Awareness Program

11. Drama Classes

12. Disabled Persons Services/Transportation and Attendant

13. Drill Team

14. Employment Referral Service

15. Free Ambulance Program

16. Free Breakfast for Children Programs

17. Free Busing to Prisons Program

18. Free Clothing Program

19. Free Commissary for Prisoners Program

20. Free Dental Program

21. Free Employment Program

22. Free Food Program

23. Free Film Series

24. Free Furniture Program

25. Free Health Clinics

26. Free Housing Cooperative Program

27. Food Cooperative Program

28. Free Optometry Program

29. Community Forum

30. Free Pest Control Program

31. Free Plumbing and Maintenance Program

32. Free Shoe Program

33. GED Classes

34. Geriatric Health Center

35. GYN Clinic

36. Home SAFE Visits

37. Intercommunal Youth Institute (becomes OCS by 1975)

38. Junior and High School Tutorial Program

39. Legal Aid and Education

40. Legal Clinic/Workshops

41. Laney Experimental College Extension Site

42. Legal Referral Service(s)

43. Liberation Schools

44. Martial Arts Program

45. Nutrition Classes

46. Oakland Community Learning Center

47. Outreach Preventative Care

48. Program Development

49. Pediatric Clinic

50. police patrols

51. Seniors Against a Fearful Environment

52. SAFE Club

53. Sickle Cell Anemia Research Foundation

54. Son of Man Temple (becomes Community Forum by 1976)

55. Sports

56. Senior Switchboard

57. The Black Panther Newspaper

58. Teen Council

59. Teen Program

60. U.C. Berkeley Students Health Program

61. V.D. Preventative Screening & Counseling

62. Visiting Nurses Program

63. WIC (Women Infants, and Children) Program

64. Youth Diversion and Probation Site

65. Youth Training and Development

The next time someone (white people and ignorant black people alike) tell you that the Black Panthers were a terrorist group/hate group, kindly ask them if the KKK ever did any of this. As long as YOU know what the panthers stood for and represented, that’s all that matters.

the-intellectual-maroon-deactiv

Maximum cultural development (Revolutionary mentality)

1. Study oriented: reads, evaluates and debates books, newspapers, magazines and scholarly journals. Excepts the challenges of education.

2. Worker: looks for ways in which to actively work for self may hold a job outside in order to sustain self and family. Self-reliant.

3. Organized and systematic. Efficient and diligent.

4. Progressively collective; conscious of others and cooperative.

5. Family oriented: regards mate as a partner in struggle; loves children. Values trust in relationships.

6. Land conscious: realizes that the only thing that nobody’s making any more of this land.

7. Disciplined: strong, unyielding and energetic.

8. Serious. Practices Fairplay, order and punctuality. Honest and dependable.

9. Analytical and critical.

10. Frugal: buys mainly on a need basis; saves.

11. Social life is developmental and involves children.

12. Creatively aggressive: will dare of the impossible if it is possible.

13. Respects elders.

14. Dislikes incompetence and mediocrity.

15. Fights against black on black crime and understands that it’s root is white on black crime.

16. Loves black art, music and literature.

17. Can give and follow instructions. Encourages experimentation and criticism.

18. Committed to black liberation, local, national and international.

19. Does not use drugs.

20. Politically active. Not crisis oriented Acts on information rather than reacts. Plans for the long term; alert; prepared for change.

21. Self-confident. Respects others regardless of race or culture.

22. Understands the economic forces that control our lives on the local, national and international level.

23. Rational and decisions and actions.

24. Rewards merit and achievement.

Haki Madhubuti Black men: obsolete, single, dangerous? The Afrikan family in transition page 8

kemetic-dreams

The CRIPs were not always the gang-bangers they are known to be. The CRIPs were formed in 1969. Raymond Washington, a high school student at the time founded the organization in response to the increasing level of police harassment of the Afrakan community.

CRIPs stood for Community Resources for Independent People. It was styled on the Black Panther Party which was formed 3 years earlier, by Huey P. Newton and Bobby Seale, further down the west coast in Oakland.

There were many organizations springing up around the same time all over the country with the same ideas of protecting and serving the community.

Like so many of these organizations, their commitment to these basic values was not given the opportunity to run its course.

Individuals, marked out by police as leaders, were targeted and arrested on various bogus charges then convicted on the flimsiest of evidence.

Many organizations were pitted against each other through the work of informants and undercover FBI agents who would provoke confrontations as well as provide information as to the whereabouts and movements of individuals. Others were just plain murdered by the police.

The ferocity with which police departments went after the Afrakan community, particularly young Afrakan men, is shown by the fact that by 1971, 2 million Afrakans were being arrested each year. The fear of the Afrakan community producing any more Huey P. Newtons or Malcolm Xs, of the development of a strong revolutionary movement were the main reasons behind such police action and J. Edgar Hoover’s COINTELPRO (Counter Intelligence Program).

Thus, any spirit of resistance was literally harassed, imprisoned or murdered out of the community. Gangs however remained, serving a different purpose.

With large amounts of Afrakan being railroaded into prison, you could imagine the social impact. Virtually thousands of youths would be picked up by the police for no given reason, taken to police stations, mug-shotted, fingerprinted and then held until their families were notified and picked them up.

At a time when the availability of jobs were decreasing; to be young, Afrakan and have a police record meant that the chances of finding a job was almost nil.

If you combine this with the steady removal of social provisions and the marginalization of whole sections of communities, it is not surprising that social relations began to suffer. The destruction of the Afrakan family is a very real phenomenon.

It should be noted that during the very same period of the n70s, whilst Afrakan communities were being forced into the lowest strata of society, “affirmative action” programs were working away to create a Black middle class.

Though in relation to the whole Afrakan population they were a very small number, they occupied positions in city, state and federal government; worked inside corporate America and ran their own businesses. This class was purposefully and knowingly created by the establishment to give the impression that they could make it, if only they kept their heads down and noses clean.

In reality a culture of survival has now gripped a large section of AfrakanAmerica. When people cannot eat or clothe their children they will steal to survive. A person without a job who has been influenced by the rampant materialism of the dominant culture can be recruited into criminal activity. The illegal economies of crime and crack have become the only means of survival for many people.

In amongst such conditions, children are the most vulnerable. Society’s alienation of these youths means that the only place they can find respect, kinship and power is within a gang. The bond between gang members is so strong that many will kill or die for each other, no question. A gang has been described as being “your religion, your family, your college, your everything.”

However, the current level of violence cannot be explained by these factors alone. The stigma of Afrakan people being called ‘naturally aggressive’ is over 500 years old but the explanation for violence cannot be linked to genes or biological make-up. Violence is learned behavior.

A child that is beaten frequently and unjustly will learn to resort to violence against others. Similarly, a community that is constantly visited with unjust killings and beatings at the hands of an oppressive police force can learn to settle conflicts through violent means.

The internalization of problems caused by external factors, by then, has taken place.

THESE ORGANIZATIONS WERE MEANT TO PROTECT US NOT TERRORIZE US?

TAKING OUR CULTURE AND TURNING IT AGAINST US

http://petitions.moveon.org/sign/banning-exonyms

the-modernblackgirl

hughgjohnson

Has to be reblogged

chaneajoyyy

Hit it on the NAIL!!!

tkthegoddess

💋

thechanelmuse

Hazel Scott playing two pianos at the same damn time with ease

erinbowbooks

Hazel Scott was a musical sorcerer and a civil rights hero. She:

was admitted to Julliard at 8.

was performing in top venues by 16.

pioneered “swinging the classics” and made the equivalent of a million dollars a year doing it.

was the first person of color to have their own national TV show.

went to Hollywood but refused to be cast as a “singing maid.” Demanded and got control over her casting, her wardrobe, and how footage featuring her was cut.

refused to perform in segregated venues and led charges for integration in several northern cities, notably Spokane.

She was brought down by the House Committee on Unamerican Activities, and has been largely forgotten. But she was a sorcerer, and a hero.

afrothriller

Nasty!

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BAIL FUNDS FOR PROTESTERS

ATLANTA

LOUISVILLE

HOUSTON

BROOKLYN

please reblog if you have links for bail funds in other cities or other resources!

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OMAHA

DALLAS

RICHMOND

BALTIMORE

CHARLOTTE

DETROIT/and here

OAKLAND/SAN JOSE

NATIONAL BAIL FUND DIRECTORY

alwaysbewoke

actjustly-deactivated20181001

When folks tell you that socialism is a white ideology, show them this thread. (x)

my twitter

the-intellectual-maroon-deactiv

Afrikan Centered Recommended Readings. — "We must become a book reading people" ~ Dr Amos Wilson

Akbar, Na’im (1991): Visions For Black Men. Winston-Derek Publications, Inc. *Deals with a variety of issues of primary importance to men and women.

Barashango, Ishakamusa (1980): African People and European Holidays: A Mental

Genocide. IV Dynasty Publishing Co., Washington, DC *Pertinent history about the holidays that are revered in Western Civilization.

Benton, Joe, Derrick Jackson, Burnett Gallman (1998): Project Sankofa: A Rites of Passage Program: Philosophy, Theory, and Overview. Our Community Organization

Browder, Anthony T. (1989): From the Browder File: 22 Essays on the African American Experience.

Browder, Anthony T. (1996): From The Browder File, Volume II: Survival

Strategies For Africans in America: 13 Steps To Freedom.

Browder, Anthony T. (1992): Exploding the Myths, Volume I: Nile Valley

Carruthers, Jacob H. (1985): The Irritated Genie: An Essay on the Haitian Revolution.

Carruthers, Jacob (1999): Intellectual Warfare. Third World Press, Chicago

Clarke, John Henrik: African People in World History.

Clarke, John Henrik and Yosef ben-Jochannan (1991): New Dimensions in African

Clarke, John Henrik (1991): Notes For an African World Revolution: Africans at the Crossroads

Clarke, John Henrik (1992): Christopher Columbus & the Afrikan Holocaust

Clarke, John Henrik (Editor) (1996): Critical Lessons In Slavery and the Slave trade

Diop, Cheikh Anta (1974): The African Origin of Civilization: Myth or Reality.

Finch, Charles S. III (1991): Echoes of the Old Darkland: Themes From the African Eden.

Hilliard, Asa G. III, Larry Williams, and Nia Damali (1987): The Teachings of Ptahhotep: The Oldest Book in the World.

Hilliard, Asa G.: The Maroon Within Us: Selected Essays on African American Community Socialization.

Hilliard, Asa G. III: SBA (1997): The Reawakening of the African Mind. Jackson, John G (1970): Introduction to Black Civilizations.

Johnson, J. C. deGraft (1968): African Glory: The Story of Vanished Negro Civilizations.

Karenga, Maulana (1984): Selections From the Husia: Sacred Wisdom of Ancient Egypt.

Kunjufu, Jawanza (1987): Lessons From History: A Celebration in Blackness.

Madhubuti, Haki R. (1978): Enemies: The Clash of Races. Third World Press,

McIntyre, Charshee C.L. (1992): Criminalizing A Race: Free Blacks During slavery

Nobles, Wade W. (1986): African Psychology: Towards Its Reclamation, Reascension, and Revitalization.

Obenga, Theophile (1992): Ancient Egypt and Black Africa: A Student’s Handbook For the Study of Ancient Egypt In Philosophy, Linguistics, & Gender Relations.

Richards, Dona Marimba (1980): Let The Circle Be Unbroken: The Implications of Spirituality in the Diaspora. The Red Sea Press, 15

Rogers, J. A. (1961) : Africa’s Gift To America.

Van Sertima, Ivan (Editor) (1976): They Came Before Columbus: The African Presence in Ancient America.

Van Sertima, Ivan (Editor) (1986): Blacks in Science: Ancient and Modern.

Van Sertima, Ivan (Editor) (1984): Nile Valley Civilizations.

Van Sertima, Ivan (Editor) (1988): Black Women In Antiquity.

Van Sertima, Ivan (Editor (1989)): Egypt Revisited.

Van Sertima, Ivan and Rashidi, Runoko (Editors) (1988): African Presence in Early Asia.

Van Sertima, Ivan (Editor) (1986): African Presence in Early Europe.

Welsing, Frances Cress (1991): The Isis Papers: The Keys to the Colors.

Williams, Chancellor (1976): The Destruction of Black Civilization: Great Issues of a Race From 4500 B.C. to 2000 A.D.

Wilson, Amos N. (1993): The Falsification of Afrikan Consciousness: Eurocentric History, Psychiatry and the Politics of White Supremacy.

Woodson, Carter G. (1933): The Mis-Education of the Negro.

*Ani, Marimba (1994): Yurugu: An African-Centered Critique of European Cultural Thought and Behavior. Africa World Press, Trenton

*Akbar, Na'im (1984): Chains and Images of Psychological Slavery.

*Akbar, Na'im (1994): Light From Ancient Afrika.

*Akoto, Kwame Agei (1992): Nationbuilding: Theory and Practice in African Centered Education.

Anderson, Claud (1994): Black Labor, White Wealth: The Search for Power and Economic Justice.

Los AngelesFreire, Paulo (1992): Pedagogy of the Oppressed.

*Jackson, John G. ((1985): Christianity Before Christ.

Nantambu, Kwame (1994): Decoding European Geopolitics: Afrocentric Perspectives.

*Rodney, Walter (1982): How Europe Underdeveloped Africa.

*Williams, Eric (1990): Capitalism and Slavery.

Williams, Larry Obadele and Asa G. Hilliard, III (1992): Critical Commentaries: The Struggle To Bring True African History Into Being.

*Wilson, Amos N. (1998): Blueprint For Black Power: A Moral, Political and Economic Imperative for the Twenty-First Century.

Chinweizu (1987): Decolonizing the African Mind.

Chinweizu (1987): The West and the Rest of Us: White Predators, Black Slavers and the African Elite.

Diop, Cheikh Anta (1987): Black Africa: The Economic and Cultural Basis For A Federated State

Diop, Cheikh Anta (1987): Precolonial Black Afrika: A Comparative Study of the Political and Social Systems of Europe and Black Africa, from Antiquity to the Formation of Modern States.

*Diop, Cheikh Anta (1978): The Cultural Unity of Black Africa.

Diop, Cheikh Anta (1991): Civilization or Barbarism: An Authentic Anthropology.

Jones, Del (1992): The Black Holocaust: Global Genocide.

*Jones, Norece T. (1990): Born a Child of Freedom, Yet a Slave: Mechanisms of Control and Strategies of Resistance in Antebellum South Carolina.

Obenga, Theophile (1995): A Lost Tradition: African Philosophy in World History.

Rogers, J.A. (1972): World’s Great Men of Color (Volume One and Two).

Wright, Bobby: The Psychopathic Racial Personality and Other Essays.

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West African Mosques

Mosques built in parts of the Muslim world where Arabs migrated or took control of through wars developed a distinct tradition of domes and minarets. In areas where Islam spread mostly by returning traders, traditions of mosque building were determined more by local skills and approaches.

According to Al Sayyad, the Arab conquest of the Middle East was motivated by three aims that conform to the notion of colonialism: a divine mission of spreading the Islamic religion, the maintenance of political power by the ruling Arab elite whilst expanding trade and finally to gain profit from resources of conquered lands. However, the Arab conquest did not always encounter confrontation. On the contrary as in the case of Damascus and Sicily, Arab dominion was preferable to Byzantine exploitation:“Appropriating and dismantling the religious and political buildings of earlier civilisations became common Arab practice. The symbolism associated with such transformations cannot be considered anything but colonial. The takeover of churches, and their later transformation into mosques, and the constructions of ruler’s palaces in the center of new or existing cities, represent colonial urbanism at work.” In contrast, Islam’s penetration of Sub-Saharan Africa dates to around the 9th century via the Saharan caravan routes. Two strands of influence shaped Islam in West Africa. One was the link between the Maghreb and the Berber-African gold-trading centres such as the pagan Soninke state of Ghana. The other was the eastern route that connected central Sudan – Kanem, Bornu and the Hausa states with Libya, Tunisia and Egypt. Although characterised by regional and ethnic variety, one unifying factor in African Islam is the predominance of the Maliki madhab – the same school of thought adhered to in the Maghreb. In addition to the commercial link between the two regions, a spiritual bond existed with North Africa. Indeed, the majority of Sufi brotherhoods in West Africa originate from the Maghreb but the spread of the so-called turuq (Arab. ‘path’ used to describe the Sufi brotherhoods) did not happen until much later in the 18th and 19th centuries. As the equivalent of the word “masjid ” in various African languages indicates, like its Arabic root, that the mosque is nothing more than a place of prostration: massallatai in Nigeria, missidi in Futa Diallon. By contrast, diakka in Wolof literally means to face east. West African mosques vary from simple roofless enclosures serving the function of places for communal prayer, to magnificent buildings. It would be impossible to do justice to the vast array of stylistic variants of mosque architecture in West Africa alone, therefore the regions covered here are primarily Senegal and Mali. Mali was impregnated with a tradition known by the name of its dominant group, the Mande, whence Manding. Among them, those who were islamised were known as Dyula or Wangara. This group also covered a large area during their migration, spanning part of Senegal, Northern Nigeria, the Upper Niger Bend, Guinea coast and over to Kong in the Ivory Coast. Mande style is characterised by the use of conical forms particularly found on monumental entrances of courtyard houses and mosques. Decorated with pilasters and elements in relief alternating with voids, these façades are also found in Dogon architecture. But apart from the close affinity between domestic and religious architecture, additional elements such as the phallic pylons testify as to the integration of ancestral practices with Islamic ones.Thus the Mande style – which has come to be associated with the Soudanese style – was transmitted by traders who taught mystical Islam throughout this vast region. Nowadays, however, the transmission of the djennenké style takes place with the movement of master-builders whose craftsmanship is much sought after. The origins of the Soudanese mosque are not clear-cut: their monumental and fortress-like exteriors are reminiscent of the defensive architecture of West Africa known as tata. There may also be a relation between these mosques and domestic architecture. The Great Mosque of Djenné typifies the Soudanese mosque and furthermore it may have been the progenitor of this type of mosque architecture. Although it was rebuilt under the aegis of the French administration in 1907, the craftsmen, as along with the building technology, are more local than French. This vast mosque dominates the market place from its raised platform. Like its relatives, the mosque is characterised by its use of buttressing, pinnacles and attached pillars all of which are punctuated by the toron spikes. Unlike many other Soudanese mosques, the ceiling of Djenné’s great mosque are very high. The western side of the mosque opens onto a large courtyard at the rear of which are situated the women’s galleries, one on each side of the entrance.This mosque has become almost iconic in terms of West African mosque architecture and numerous village mosques in the surrounding area emulate the Djenné mosque albeit on a miniature scale. Dominated by their minaret tower, courtyard and the flat roof from where the adhan is made, each mosque has its own distinctive character.Relatives of the Soudanese mosques in Mali can be found in the Futa Toro in north-eastern Senegal. Here dwellings are generally preceded by a wooden veranda or mud porch typical of all Tukolor housing in the area. This structure is echoed in the sacred enclosure around Futa mosques consisting of a projecting straw roof supported by posts whose function is to accommodate the overflow of worshippers and protect them from the sun. As for the central and coastal area of Senegal, the influence of colonialism left its mark on mosque building and the mosques of Saint Louis, Gorée and Dakar (Blanchot) are all equipped with a front porch defined by arcades with pointed arches.

Text by: Kafia Cantone

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ultrafacts:

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The whole compiled list of useful links. More is to come! Follow today!

Here’s more!

lovelycharts.com – create flowcharts, network diagrams, sitemaps, etc. e.ggtimer.com – a simple online timer for your daily needs. coralcdn.org – if a site is down due to heavy traffic, try accessing it through coral CDN. random.org – pick random numbers, flip coins, and more. google.com/webfonts – a good collection of open source fonts. homestyler.com – design from scratch or re-model your home in 3d. join.me – share you screen with anyone over the web. wetransfer.com – for sharing really big files online. hundredzeros.com – the site lets you download free Kindle books. polishmywriting.com – check your writing for spelling or grammatical errors. marker.to – easily highlight the important parts of a web page for sharing. whichdateworks.com – planning an event? find a date that works for all. everytimezone.com – a less confusing view of the world time zones. gtmetrix.com – the perfect tool for measuring your site performance online. noteflight.com – print music sheets, write your own music online (review). imo.im – chat with your buddies on Skype, Facebook, Google Talk, etc. from one place. translate.google.com – translate web pages, PDFs and Office documents. kleki.com – create paintings and sketches with a wide variety of brushes. similarsites.com – discover new sites that are similar to what you like already. wordle.net – quick summarize long pieces of text with tag clouds. bubbl.us – create mind-maps, brainstorm ideas in the browser. kuler.adobe.com – get color ideas, also extract colors from photographs. ge.tt – qiuckly send a file to someone, they can even preview it before downloading. tinychat.com – setup a private chat room in micro-seconds. privnote.com – create text notes that will self-destruct after being read. draw.io – create diagrams and flowcharts in the browser, export your drawings to Google Drive and Dropbox. downforeveryoneorjustme.com – find if your favorite website is offline or not? urbandictionary.com – find definitions of slangs and informal words. scribblemaps.com – create custom Google Maps easily. formspring.me – you can ask or answer personal questions here. sumopaint.com – an excellent layer-based online image editor. snopes.com – find if that email offer you received is real or just another scam. typingweb.com – master touch-typing with these practice sessions. mailvu.com – send video emails to anyone using your web cam. timerime.com – create timelines with audio, video and images. stupeflix.com – make a movie out of your images, audio and video clips.safeweb.norton.com – check the trust level of any website.

For more posts like this, follow the Ultrafacts Blog!

LETS GET THIS TO 1,000,000 NOTES! Reblog this because everyone NEEDS this!

queendamurk

Sooo much vital information 😍

delafro

10 Ways You Can Support Black Women

1. Stop slandering our natural features. Stop with the dark skin jokes. Stop with the natural hair jokes. Stop dehumanizing black women for our features. Black women–especially young black girls–internalize these “jokes” and grow to sincerely hate their blackness. Cut it out.

2. Respect our choices. All of them. You don’t have to like it but you need to respect it. If we choose to wear our natural hair, respect it. If we choose to wear weave, respect it. Stop chastising us for the choices we make for ourselves. Stop policing how we choose to live our lives. Let us be great. Gahdamn.

3. Stop with the respectability politics. You can’t say you love black women and then pick and choose which black women you’ll respect based on your standards. You still give a black woman respect regardless of how she chooses to live her life. You respect all black women because we are human just like you, not just the ones who wear natural hair, listen to erykah badu and shit.

4. No means no. If you approach a black woman and she says she’s not interested, oh my fucking god, my nigga, just leave her alone. Move on. Let it go. Please do not persist. Take the rejection gracefully. Don’t call her out name, don’t follow her, don’t assault her. Let her be. She doesn’t owe you an explanation. Her “no” is enough and you will deal my friend.

5. LISTEN. Bruh, when black women are telling you something you’re doing is harming them, can you put your ego aside and just L I S T E N. Why is that your first reaction is to get defensive? If you love black women like you say you do, wouldn’t you want to know when you’re doing something harmful to them? Stop getting defensive every time a black woman calls out your misogynoir. Stop brushing that off as “bashing black men.” Stop calling black women “shea butter bitches” for calling out how you harm black women. Black women are just asking for empathy at the end of the day. That’s the least you can do.

6. Stop slut-shaming. Stop shaming black women for their sexuality. Stop calling black women “thots” and all kinds of hoes because her sex life is something YOU disagree with or because she presents herself in a way that conflicts with YOUR standards. Someone’s sexuality has nothing to do with you and you don’t have the right to police what a woman does with her body. Stop reducing a black woman’s worth because you don’t like what she does with HER body.

7. Understand that our identity intersects. Stop telling black women they have to “pick a side.” Black women aren’t black men or white women’s “side kicks.” We are our own people with our own unique struggle that, yes, may have similarities to BM’s and WW’s struggles, but is not identical to theirs. We are black and we are women. You can’t be an ally to black women and not be intersectional when our existence is the epitome of intersectionality. Black women don’t just experience racial violence, we experience gender violence as well. Stop insisting that we have to divide our identity down the middle to suit you.

8. Say something when you see black women being attacked. When you see black women being harassed online and offline, do something. Ya’ll gotta start holding each other accountable. Stop @-ing me telling me how terrible it is that I’m being attacked. @ ole dude who’s attacking me. Tell them to stop. Have my back. Intervene in the best possible way you can. Stop allowing the violence against black women to persist right in front of your eyes.

9. Please kill the “strong black woman” narrative. Placing this title on us constantly, denies us humanity. Black women aren’t allowed to be vulnerable like everyone else. We’re constantly told be strong or we’re written off as only angry and bitter. We’re told how we’re suppose to feel and how to respond to violence against us. Black women are humans. We laugh, we cry, we smile. We can’t be your idea of “strong” all the time.

10. Show up for black women. Black women consistently show up for everyone else but when it comes time for us, hardly anyone is there to be found. Police brutality doesn’t just happen to black men. Recognize it. Know the names of the many black female victims of state violence. Know their stories. Share their stories. Fight for them like you fight for Eric Garner, Tamir Rice, and Sean Bell. Fight for black women like black women fight for you. Organize and show up for black women. Stop leaving us hanging. Stop expecting our support and giving us little to none in return.

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