Joell Ortiz - Can't Stop the Prophet

Was there already a Madea before the Tyler Perry films???

How did they end up in the same picture together Pt2??

Maybe Betty White is the middle man.....

Black History has importance (REFLECTING IMAGES)

The Dream Achieved

It was just a few months ago, when one of those opinion poll crews was canvassing Western Pennsylvania—you know, that area between Philadelphia and Pittsburgh that may as well be Alabama?
Anyway, one of the pollsters knocked on the front door of one of those western Pennsylvania homes. A woman came to the door. The pollster asked her if she was voting for John McCain or Barack Obama. The woman turned around and yelled, “Honey, who are we gonna vote for?” A male voice yelled out from the back of the house, “We’re votin for the nigger. The woman calmly turned and repeated to the pollster, “we’re voting for the nigger.”
When I first told my wife, Joyce, this story, she thought that I was joking. I wasn’t. It happened. It was reported in newspapers. It was posted on the Internet.
And, in a backhanded true-life sort of way, it lets us know that what Dr. King was addressing two score and six years ago is actually a dream half done.

The Pennsylvania couple may not have gotten past the color of Obama’s skin but they were able to see the content of his character.
Speaking of seeing, I see puzzled looks on some of your faces. Wasn’t this supposed to be a speech about The Dream Achieved? Where’s this man going with this? Stay with me, okay?
The original title of Dr. King’s 1963 speech was “Normalcy—Never Again.” That wasn’t exactly a title that would flow off anybody’s tongue or stir anyone’s soul. So, it didn’t take long or much imagination for Dr. King’s wonderful words to become the “I have a Dream” speech. Nor did it take long for his speech to get white washed by the mainstream media.
In his speech, which was delivered at the March on Washington for jobs and freedom, Dr. King talked a little about his dream but a lot more about the American nightmare. He spoke less about what he hoped our nation would do and much more about what our nation had not done. That’s the part of the speech that gets little play on TV or radio. So, I’m going to read a key part of what Dr. King had to say. Before I say what Dr. King said, let me caution you: I’m going to say it without the wonderful flow or rhythm you’re used to hearing in Dr. King’s speech. I want you to hear the words stripped of the passion and flavor.
"In a sense we've come to our nation's capital to cash a check. When the architects of our republic wrote the magnificent words of the Constitution and the Declaration of Independence, they were signing a promissory note to which every American was to fall heir. This note was a promise that all men - yes, black men as well as white men - would be guaranteed the unalienable rights of life, liberty and the pursuit of happiness. It is obvious today that America has defaulted on this promissory note, insofar as her citizens of color are concerned. Instead of honoring this sacred obligation, America has given the Negro people a bad check, a check which has come back marked 'insufficient funds.'"
When Obama takes his oath of office tomorrow I want you to think of it as earnest money…not that we’ve been paid in full. There are still some matters that need to be cleared from the books.
Right now, there are one million black men unemployed. That’s what Dr. King was talking about.
Right now, half our children drop out city high schools before they graduate. That’s what Dr. King was talking about.
Right now, there are a million black men locked up behind bars. That’s what Dr. King was talking about.
And here’s something he said in his Dream speech that could have been a sound bite from him after Oscar Grant was murdered by an Oakland transit cop two weeks ago: “We can never be satisfied as long as the Negro is the victim of the unspeakable horrors of police brutality.”
I’m hoping that President Obama will be hearing Dr. King.
Since he launched his presidential campaign, Barack Obama has been talking Lincoln but I suspect, that he was thinking King.

Yesterday, when Obama spoke in Washington, he stood in front of the Lincoln Monument but it was at the very spot Dr. King spoke 46 years ago. When I was on the Obama press bus last winter covering his campaign in the New Hampshire and South Carolina primaries, I heard him quote from the Dream speech. At every campaign stop, Sen. Obama would explain to his overflow crowds that he was running for office because of what Dr. King called “the fierce urgency of now.”
Well, come tomorrow, the time will be now, for President Obama to cash and carry some of that urgency.
When he swears in tomorrow, the time will be now for President Obama to also pay some old dues to those African American giants that shed blood, sweat and tears to make his presidential dream come true.

You know the names all too well. Frederick Douglass. W.E.B. DuBois. Booker T. Washington. Thurgood Marshall. Malcolm X. Rev. Jesse Jackson. Harold Washington. Colin Powell. And then there are the strong black women whose contributions were critical. Harriet Tubman. Sojourner Truth. Rosa Parks. Fannie Lou Hammer. Shirley Chisholm. Barbara Jordan. And even, let me see if I can get this out my mouth, Condoleezza Rice.
If these men and women hadn’t done what they did, Barack Obama wouldn’t have been able to do what he has done—or what he will have to start doing beginning tomorrow.
Thanks to his predecessor, Obama has a lot of doing—and undoing--to do.

After all the galas and parties are over and the celebrating has ended, we will still have some difficult days ahead. George W. Bush has left us in one big mess.

There are two wars waging. There’s the deep recession. There are tens of thousands of Americans losing their homes. There are nearly 50 million of us without health insurance. And nobody knows where the money is coming from or going to.
And there’s a lot more that we can’t expect a President Obama to take on. Some of it is on us. Before the Dream can really be achieved, we’ve got to take care of our own business.
Right now, only 25 percent of black children have a father in the house. That wasn’t Dr. King’s dream.
Right now, our youth are killing our youth in record numbers. That wasn’t Dr. King’s dream.
Right now, our senior citizens are afraid to leave their homes at night; afraid they’ll be mugged or murdered. That was not Dr. King’s dream.
So, right now, I say that when President Obama is sworn in, that we flip the script.

In our public schools, rather than having the thugs in the in crowd and the brainiacs isolated and ignored, let’s make it hip to be smart.

Let’s see if our daughters can just say no to knuckleheads who want to see how many babies they can father but not bother to raise.

Let’s see if we can’t take Dr. King’s wise words and President Obama’s string of accomplishments and make them the new dream for the new generation and the generations to come.
Let me remind you of the prophetic words in Dr. King’s Memphis speech, he spoke these words the night before he was murdered.
“I just want to do God's will. And He's allowed me to go up to the mountain top. And I've looked over. And I've seen the Promised Land. I may not get there with you. But I want you to know tonight, that we, as a people will get to the Promised Land.”
Obama, obviously, is there. A lot of us are there with him. But there’s still some dreaming to do and work that must be done. None of us can afford to forget about those we’ve left behind. We owe it to Dr. King’s vision.
Thanks and God bless.

February is African American History Month

The Library of Congress, National Archives and Records Administration, National Endowment for the Humanities, National Gallery of Art, National Park Service, Smithsonian Institution and United States Holocaust Memorial Museum join in paying tribute to the generations of African Americans who struggled with adversity to achieve full citizenship in American society.

As a Harvard-trained historian, Carter G. Woodson, like W. E. B. Du Bois before him, believed that truth could not be denied and that reason would prevail over prejudice. His hopes to raise awareness of African American's contributions to civilization was realized when he and the organization he founded, the Association for the Study of Negro Life and History (ASNLH), conceived and announced Negro History Week in 1925. The event was first celebrated during a week in February 1926 that encompassed the birthdays of both Abraham Lincoln and Frederick Douglass. The response was overwhelming: Black history clubs sprang up; teachers demanded materials to instruct their pupils; and progressive whites, not simply white scholars and philanthropists, stepped forward to endorse the effort.

By the time of Woodson's death in 1950, Negro History Week had become a central part of African American life and substantial progress had been made in bringing more Americans to appreciate the celebration. At mid–century, mayors of cities nationwide issued proclamations noting Negro History Week. The Black Awakening of the 1960s dramatically expanded the consciousness of African Americans about the importance of black history, and the Civil Rights movement focused Americans of all color on the subject of the contributions of African Americans to our history and culture.

The celebration was expanded to a month in 1976, the nation's bicentennial. President Gerald R. Ford urged Americans to “seize the opportunity to honor the too-often neglected accomplishments of black Americans in every area of endeavor throughout our history.” That year, fifty years after the first celebration, the association held the first African American History Month. By this time, the entire nation had come to recognize the importance of Black history in the drama of the American story. Since then each American president has issued African American History Month proclamations. And the association—now the Association for the Study of African American Life and History (ASALH)—continues to promote the study of Black history all year.

(Excerpt from an essay by Daryl Michael Scott, Howard University, for the Association for the Study of African American Life and History)

About This Year’s Theme

This year's theme "Black Women in American Culture and History" honors African American women and the myriad of roles they played in the shaping of our nation. The theme, chosen by the Association for the Study of African American Life and History urges all Americans to study and reflect on the value of their contribution to the nation.

Executive and Legislative Documents

The Law Library of Congress has compiled guides to commemorative observations, including a comprehensive inventory of the Public Laws, Presidential Proclamations and congressional resolutions related to African American History Month.

Influential Black Figures: Cornell West

West, Cornel (b. 1953), essayist, public speaker, social activist, and major figure in African American academia. Cornel West was born in Tulsa, Oklahoma, on 2 June 1953. His mother was an elementary school teacher who later became principal; his father, a civilian administrator in the air force. Both of his parents attended Fisk University. The family, including West's brother, Clifton, moved often. They eventually settled in a middle-class African American neighborhood in Sacramento, California. West graduated with a degree in Near Eastern languages and literature from Harvard University. He received his doctorate in philosophy from Princeton University. As director of Princeton's Afro-American Studies Program from 1988 to 1994, and as a professor in Harvard's Department of Afro-American Studies since 1994, West is one of several high-profile scholars who have strengthened African American studies programs. He has taught at America's most prestigious universities and has lectured at many others. The blend of skills and styles employed by West inspires adjectives from his admirers and critics; unadorned nouns seem unable to capture his complexities.

West is a prolific essayist and author. His first book, Prophesy Deliverance!: An Afro-American Revolutionary Christianity, appeared in 1982 and attempts to synthesize elements of African American Christianity and thought, Western philsophy, and Marxist thinking. In 1988 West published Prophetic Fragments, a collection of essays that discuss similarly disparate elements. The American Evasion of Philosophy: A Genealogy of Pragmatism (1989) engages populism and race, class, and gender issues. The Ethical Dimensions of Marxist Thought (1991) and Keeping Faith: Philosophy and Race in America (1993) continue the discussion of those ideas in the context of modern America. Prophetic Thought in Postmodern Times and Prophetic Reflections: Notes on Race and Power in America also date from 1993. Throughout his career West has also produced collaborative work: Post-Analytic Philosophy (1985), edited with John Rajchman; Breaking Bread: Insurgent Black Intellectual Life (1991), cowritten with bell Hooks; Jews and Blacks: Let the Healing Begin (1995), authored with Michael Lerner; The Future of the Race (1996), with Henry Louis Gates, Jr., and with Roberto Mangabeira Unger, The Future of American Progressivism (1998). West's contributions to journals, popular magazines, and essay collections are myriad. His most influential book is Race Matters (1993), a short collection of essays that epitomizes West's careful attention to African American culture.

As a literary figure West is not easily categorized. His strength lies in his interdisciplinary focus. West synthesizes diverse topics in his writing leading to a careful control of language that is often poetic in its precision. He participates in African American oral and musical literary traditions with a spontaneous, performative element in his work that is as much a legacy from his grandfather, a Baptist preacher, as it is a language borrowed from jazz and rap. In his writing he legitimizes all forms of African American speech and bends them to effective use, employing language as a polemical weapon for social activism. This crafting of language and blending of genres mark West's literary style.

Cornel West's contributions to African American literature and thought range across disciplines and worlds to comment upon African American life. His work exemplifies synthesis and innovation.

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Influential Black Figures: Michael Eric Dyson

Born on October 23, 1958, in Detroit, MI; son of Everett (an auto worker) and Addie (an aide in the public schools) Dyson; married second wife, Marcia Louise, June 24, 1992; children: Michael II, Maisha
Education: Carson-Newman College, BA (magna cum laude), 1982; Princeton University, MA, 1991, PhD, 1993.
Memberships: Democratic Socialist Society of America.

Career

Preacher and minister, various Baptist churches; Chicago Theological Seminary, instructor, later assistant professor, c. 1989-92; Brown University, Providence, RI, assistant professor, c. 1993-95; University of North Carolina, Chapel Hill, c. 1995-97; Columbia University, visiting distinguished professor, 1997-99; DePaul University, Chicago, IL, Ida B. Wells-Barnett University professor, 1999-2002; University of Pennsylvania, Philadelphia, PA, Avalon Foundation professor, 2002-.

Life's Work

Hailed as one of a group of "new intellectuals," scholar Michael Eric Dyson is a longtime professor and lecturer, and an author who addresses issues of race and culture in such diverse publications as Christian Century and Rolling Stone. He has published seven books, including the well-received Making Malcolm: The Myth and Meaning of Malcolm X and I May Not Get There With You: The True Martin Luther King Jr. He has also appeared on popular talk shows, taught academic courses on gangsta rap and hip-hop music, and even testified before congressional subcommittees on various issues of concern to black Americans. Washington Post correspondent David Nicholson noted that Dyson "belongs to a group of young intellectuals who may yet define our view of black American culture as did their predecessors Ralph Ellison and Albert Murray."

"Young" is an important operating word when describing Dyson. Most professors do not become nationally known while still in their thirties, nor do they often head university departments at that age. Dyson did both while still in his mid-thirties, due in part to the success of his books and the strength of his journalism. Philadelphia Inquirer book critic Carlo Romano called Dyson a "crown prince ... to the two most established black male intellectuals: [Cornel] West and ... scholar Henry Louis Gates, Jr."

Young Spirit Tainted by Racism

Born on October 23, 1958, in Detroit, Michigan, Dyson grew up in a comfortable middle class family. His father was an auto worker, his mother a para-professional in the city schools. In a piece published in Details magazine, Dyson suggested that, due in large part to his age, he was somewhat isolated from the bitter civil rights struggles that occurred in the 1960s. "I was nine years old when Martin Luther King, Jr. died," he said. "I had never heard of him before then. I remember a newscaster interrupted the regular programming and broke the news. My father, sitting in his chair, went 'Hmph.'; A hmph that said both 'I can't believe it' and 'How predictable.' That was my initiation into the world of white and black."

Dyson was an active youngster and early on he developed his oratorical skills by delivering speeches to the members of the Baptist church he attended. When Dyson was a teenager, a well-meaning neighbor gave him a full set of the Harvard Classics. This standard literature of mostly white European authors may not sound like preferred reading for a black teenager, but Dyson devoured the whole set. "I was reading Two Years before the Mast and also getting my [link to black culture through black musicians like] Smokey Robinson," he joked in the Philadelphia Inquirer. Dyson even earned a scholarship to a well-known and respected boarding school in Michigan. Everything seemed to be falling into place for Dyson, but that all changed once he actually arrived at boarding school at the age of 16.

At school Dyson first discovered that he had been living a life of segregation. All of the schools and clubs he had ever belonged to had been made up of African Americans, and he had had very little contact with people of other ethnic backgrounds, especially those with white skin. It wasn't long before Dyson began to feel uncomfortable around his classmates, who treated him poorly, often wrecked his dorm room and possessions, and used racial slurs when referring to him. According to Dyson in an America's Intelligence Wire article, "It was very jarring to me, like a sense of Hitchcockian Vertigo." Dyson began to lash out against other students and the boarding school in general, and it was not long before he was expelled.

Dyson returned to public high school and graduated in 1976, but by that time he had become a teenage father-to-be and was living off the welfare system. His responsibilities to his yet-unborn child led him to accept a series of jobs in maintenance and auto sales, but he lost his employment just weeks before his son's birth. Dyson also was known on the streets as a hustler and a gang member, and it seemed as if this lifestyle, a style he blamed on racism, was going to be prevalent throughout the rest of his life.

Religion Led to Education and Culture

Through everything, Dyson continued to attend his Baptist church and, along with religion, he slowly began to rediscover his love of oratory. With the assistance of his church pastor, Dyson studied and became a Baptist minister by the time he was 21. Along with taking on the new title of minister came an increased appreciation of his responsibilities. According to Dyson in America's Intelligence Wire, his quest for education came about because "I needed to have a better future for my son." He traveled south to Tennessee's Knoxville College to attend divinity school, and later transferred to Carson-Newman College in Jefferson City, Tennessee, where he earned a bachelor's degree with high honors in 1982.

After doing his undergraduate work, Dyson began to hone another of his talents, and took up employment as a freelance journalist. This was in part to improve his writing, but it was also a way for him to raise money to help his younger brother, who had gone to prison in the early 1980s for second-degree murder. He worked for numerous magazines and newspapers, his specialty being African-American popular culture and music. Three years later he began his career in academia by accepting a graduate fellowship at Princeton University. While he was completing his master's and doctoral degrees he also taught at Princeton, as well as at Hartford Seminary and Chicago Theological Seminary. He earned his Ph.D. in 1993.

Although many scholars distance themselves from popular culture, Dyson chose to focus on topics of interest to mainstream readers. With three years of experience in journalism after his undergraduate work, he became a regular contributor of record reviews to Rolling Stone, a popular columnist for Christian Century and The Nation, and reviewed books and films for newspapers. His first book-length collection of essays, Reflecting Black: African-American Cultural Criticism, was a collection of many of his articles, including pieces on racism in the seminary, filmmaker Spike Lee, entertainer Michael Jackson, sports star Michael Jordan, and black religious leaders as diverse as Martin Luther King, Jr. and Malcolm X. By addressing himself to some of pop culture's icons, Dyson noted in the book that he was attempting to resist "the labored seductions of all narrow views of black life, whether they be racist, essentialist, or otherwise uncritically disposed toward African American culture."

Wrote on Malcolm X's Life and Lessons

Dyson embarked on his book Making Malcolm: The Myth and Meaning of Malcolm X after a confrontation with some of his black male students at Brown University, where he taught in the early 1990s. The students objected to the presence of whites in Dyson's class on the radical Muslim leader, claiming that the whites "discuss things they don't know about," especially Malcolm X's life and philosophy. In response Dyson decided to write a "comprehensive and critical examination of what [Malcolm X] said and did, so that his life and thought will be useful to future generations of peoples in struggle around the globe," according to the book's introduction.

Making Malcolm was published in 1995, and the target audience was hardly just a group of ivory tower academicians. The book's dust jacket included praiseworthy notices from figures such as Angela Davis, the Rev. Jesse Jackson, Senator Carol Moseley-Braun, and rapper Chuck D of Public Enemy. Oxford University Press marketed the work through mainstream booksellers such as B. Dalton and Waldenbooks, recognizing that the audience for Making Malcolm would extend far beyond the scholarly community.

Los Angeles Times Book Review critic Natasha Tarpley declared that in Making Malcolm Dyson exhibits "great respect, sensitivity and love--a balance Malcolm himself mastered." The critic added: "Dyson assesses Malcolm's role in the resurgent black nationalism(s) of this generation's young black artists and students. ... [and] criticizes this generation for failing to learn Malcolm's greatest lesson, that of self-criticism; for seeing only the parts of Malcolm, of ourselves, of our struggle that we want to see." In the Washington Post Book World, Salim Muwakkil praised Dyson for his "willingness to embrace [Malcolm X's] complexity," a quality that "lifts this volume above those so far that have sought simply to shape Malcolm's message to serve their particular passion." New Yorker correspondent Michael Berube concluded that "Dyson gives us Malcolm as 'public moralist'--and a study that is as substantive and comprehensive as 'public' cultural criticism of such a figure can hope to be."

Explored Gangsta Rap in Academia

In the wake of the reception for Making Malcolm, Dyson addressed another issue in the black community: the cultural significance of gangsta rap. Dyson began writing articles on artists such as NWA, Ice Cube, and his personal favorite, Tupac Shakur. Slowly, he gained a reputation as an authority on rap music, even being asked to testify about it before a congressional subcommittee and, according to the New Yorker, being lauded by Chuck D as a "bad brother."

Dyson furthered his study into the world of rap with his third book, Between God and Gangsta Rap, in 1996. The purpose of the book, according to Dyson in the Wichita Eagle, was to put gangsta rap in its cultural and social perspective. "Gangsta rap often reaches higher than its ugliest, lowest common denominator," he noted, adding that "misogyny, violence, materialism and sexual transgression are not its exclusive domain. At its best, this music draws attention to complex dimensions of ghetto life ignored by most Americans.... Indeed, gangsta rap's in-your-face style may do more to force America to confront crucial social problems than a million sermons or political speeches."

Dyson also took gangsta rap into the classroom. He first tested the waters at the University of North Carolina, where he was a professor of communication studies and the head of the Institute for African-American research. He offered a class on the effects of gangsta rap on societal values, particularly within the African-American community. The class was an overwhelming success, and students fought to get in during every semester between 1995 and 1997, before Dyson left North Carolina to becoming a distinguished visiting professor at Columbia University. At Columbia he continued his trend of connecting gangsta rap with different facets of life, including religion, family and, to many people's surprise, literature and poetry.

Rose Through Academic and Literary Worlds

Dyson's reputation for intense cultural studies is not the only reason that many people in academia are familiar with his work. Many critics and readers also consider him a cutting-edge historian as well, one who has attempted to provide a critical intellectual perspective on historical figures who have attained iconic status within the black community and in society at large. Already starting down this path with Making Malcolm, Dyson began work on a book in the late 1990s on the public and private life of Martin Luther King Jr. In order to have time to write his new book, Dyson left Columbia University in 1999 to take on a post as the first Ida B. Wells-Barnett University professor at DePaul University in Chicago. With a lighter class load at DePaul, he was able to fully delve into the works, personal letters, and correspondence of Martin Luther King Jr. In 2000 he completed his research and published I May Not Get There With You: The True Martin Luther King Jr. The book "offers critical insights into the literal and symbolic meanings of the life of [that] Southern preacher, civil rights leader, and public intellectual," according to an article in the Western Journal of Black Studies. The same article added that Dyson "takes issue with ideological constructions of King which reduce his memory to a selective reading of the 'I Have a Dream' speech." Dyson contends that focusing on the speech has often obscured "the radicalism of King's activism ... disconnecting him from the vibrancy and vitality of his sustained revolt against segregation and other social evils," according to the Western Journal of Black Studies. Dyson concludes that by knowing history as it actually was, each person can explore why Dr. King put forth the messages that he did, and choose for themselves how effective his methods were, as well as explore the meanings behind his messages.

In 2001 Dyson published a book on the life of rapper Tupac Shakur titled, Hollar if You Hear Me: Searching for Tupac Shakur. Instead of using the traditional biographical format to explore the life of the gangsta rapper, Dyson employs a series of essays on topics such as family relations, street violence, education, and religion to explore the world that Shakur has created through his lyrics and his public image. Much like his university courses, Dyson's book on Shakur is intended to educate the general public on the importance of hip-hop and gangsta music, not only in understanding black culture, but American culture as well.

In 2002 Dyson accepted a position as an Avalon Foundation professor in the humanities and African-American studies at the University of Pennsylvania, where he refined and focused his teachings on gangsta rap and moved into hip-hop music as well. At the University of Pennsylvania he taught a class dealing with the life and lyrics of Tupac Shakur, examining how Shakur's image and presence changed the way listeners perceived his messages on issues such as family, religion, and violence. Courses such as this are very important to Dyson. As he told America's Intelligence Wire, they attempt to create a bridge between two generations that will "connect civil rights identity to hip-hop culture and ... forge a connection between older and younger Americans, especially black Americans."

Dyson continued to publish new books, including Open Mike: Reflections on Philosophy, Race, Sex, Culture and Religion in 2002 and, in 2003, Why I Love Black Women, a work extolling the virtues of African-American women. The success of his books has led to increased visibility for Dyson, who has appeared on talk shows and at book signings in many American cities. Berube included Dyson when he wrote in the New Yorker about a "generation of African American intellectuals [whose] work has become a fixture of mall bookstores, talk shows, elite universities, and black popular culture." Berube added: "Plainly, they have consolidated the gains of the civil-rights and Black Power movements in at least this regard: they have the ability and the resources to represent themselves in public on their own terms." Robert S. Boynton, in an Atlantic Monthly essay, felt that Dyson is part of "an impressive group of African American writers and thinkers [who] have emerged to revive and revitalize [the role of the public intellectual]. They are bringing moral imagination and critical intelligence to bear on the definingly American matter of race--and reaching beyond race to voice what one calls 'the commonality of American concern.'"

Reflecting on his current position as a man of letters and sought-after commentator, Dyson told the Philadelphia Inquirer, "I have to constantly negotiate the tension between past neighborhood and present neighborhood." He added that his success "is affirming, of course, but it also feels awkward. I think of myself as a Trojan Horse. I don't have an earring in my nose or ear. I don't have my hair combed back in a ponytail, or rough-hewn. I look like an insider. But there's a whole lot of Negroes inside of me. There's a whole lot of black men inside of me. And when I get in somewhere, I let them out."

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