On the culpability of the nigga in his own plight / "It must be considered that the nigga has allowed his knowledge of history to work against him"



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It is a fact that today’s nigga is -- regardless of his more ancient beginnings -- the descendent of slaves. It is often his primary, if subconscious, fixation. Though he has never seen the plantation, never felt the crack of the whip against his shoulders, nor have his children been sold at the Maryland auction, he nevertheless maintains a kind of psycho-spiritual attachment to the brutality suffered at the hands of his ancestors in the New World. This attachment has long been both a reservoir of strength (i.e., slave songs, M.L.K., etc.) and a debilitating parasite in his mind (i.e., nigga on nigga violence, Tip Drill, etc.) On the one side, he has found inspiration for all his art and being; on the other, he has allowed a broken leg to take away his desire to ever walk again.

Can the nigga be blamed for this perpetual jockeying back and forth between these two poles? Should the enslavement of his ancestors give him both reason to celebrate his endurance and cause for sulking with shame and disappointment?

It is the American way that each successive generation make long strides and attain greater freedom and prosperity than the preceding one. In this way, the illiterate slave eventually gives way to nigga soldier fighting against the Confederacy, who still gives way to the gallant race man whose efforts bring about a Black president. One might point out the number of niggas in prison or the number of niggas lacking college degrees and one would not be overzealous in mentioning such. Yet it remains a certainty that a slave from the 18th century would view today’s nigga as supremely sophisticated and privileged as he sits at his computer disgusted with “plight of the nigga today”.

Even when we look at the contemporary nigga’s condition and measure it against the situation of other black populations of the day we see that his material level of attainment and opportunities for advancement and social mobility outpace that of his global brethren. While the risks associated with being a nigga remain clear and present, it cannot be argued that today’s nigga is barred at every turn from working with his fellow niggas to bring about his (and their) happiness. Therefore, it must be considered that the nigga has somehow allowed his knowledge of history to work against him; allowed himself to be deluded that his situation is tragic and hopeless when in fact he sits near the peak of wealth as far as average global citizens go. Thus his poor outlook has less to do with his ability to feed himself than it does with his inability to see himself as free. Today’s nigga is bounded by nothing -- not slavery, not his color -- but his own psycho-spiritual hang-ups. Witnessing the nigga in this condition is it any wonder that other peoples seek to take advantage of him?