Apparently, in the USA, you can be murdered and have the case casually thrown out as if it were nothing. Actually, this is a Great American Tradition. Leaving aside the kind of casual, joyful killings of Jews that used to take place in the Ukraine, Romania and Croatia (among other places) under Hitler’s regime, or in Nanjing under Japanese fascism, or in Pinochet’s Chile, or under the Gang of Four in China, these casual killings of niggers, spics, gooks and even dagos are simply a part of America’s “culture”–if you can call it a “culture”–and have to be understood within this context.
We all know the United States (like any other “great” empire) was forged in violence. The United States, perhaps more so than any other nation in the developed world, perfectly exemplifies Fanon’s dictum about colonialism being “violence in its natural state.” I think I have written about this before in a previous posting. The sad truth about all of this disgusting violence is that–if history proves us right–it will not let up unless an even more violent reactive force holds it in check. This statement is merely an observation of the movement of history. One can safely predict what will eventually happen in the United States when the recipients of American state and social violence (on either side of the political divide) simply feel that they have enough.
Naturally the REAL perpetrators of American violence are at the top of the American social/political totem pole, not on the bottom. Bill Cosby does not run the United States of America, any more than O.J. Simpson does.Snoop Dogg doesn’t run the United States of America, and neither does 50 Cent or Kendrick Lamar or any other rapper, basketball player, footballer, corrupt black mayor or politician or writer or otherwise. But you can’t tell this to the likes of demagogic maniacs such as Baked Alaska, Gavin MacInness and their ilk.
Fox News–and the rest of the alt-shite bunch–apparently think people’s outrage over fascism is funny. They also think it is illegitimate and uncalled for, and that anyone who opposes them should simply stop whining like children and accept Trump as president. To my mind this is as idiotic as the Germans accepting Adolf Hitler as their chancellor–oh, wait, they already did that 84 years ago. Oops.
Oh, well. No use pulling up that analogy because we already know what happened in Europe six years after Hitler was “elected.” The gist of that fandango was that Der Fuehrer wound up burning Europe to the ground. The silver lining to World War Two was that a weakened Europe made possible the liberation movements of Africa, Asia and the Middle East. But that’s not the point.
The point is that whatever happened between 1933 and 1945 in Germany wasn’t very funny. Well, the alt-shite seems to think that it is. But they are free to laugh their asses off at the prospect of an American Fourth Reich, where protesters and “dindus” and “mudslimes” get gunned down in cold blood. There is no crime–legally, anyway–in laughing at other’s misfortunes. But the alt-shite remains utterly clueless to the untold millions of people who are furious with them, so let’s just let them laugh. Marie-Antoinette also laughed, as did King George III, Fulgencio Batista, and the last Czar of Russia. George Wallace also laughed before he had a few bullets pumped up his ass.
The so-called “Triggly-Prof” who exploded at police on NYU’s campus said exactly what needed to be said, and with the right amount of outrage. It is ludicrous to expect any conscious individual anywhere in the world to simply be “calm” and “objective” and “reasonable” in the face of an ultra-reactionary regime that, to put it very lightly, is doing everything wrong, is an international laughingstock, and thinks that World War Three will be just like the Super Bowl. It is important to protest, even though (admittedly) they have not gotten very far in deterring the Dakota Access Pipeline, let alone throwing Trump, Pence, Bannon, Sessions and all the other honky hoodlums in Guantanamo (where they belong). It is important and central to what a democracy is supposed to be–we all know that the United States has never been one, even from a purely technical standpoint, but that is also beside the point.
WE DON’T ACCEPT THIS ASSHOLE. Period. We are not obliged to accept the clown, let alone suck his goddamn dick.* The honkies and Gunga Din coons cheering him on are still infected with a retrograde British Tory feudal mindset that should have died out two hundred years ago, but didn’t–hence, Southern Culture. Let the rednecks blow his ass if that’s what they want to do. We refuse. We will continue making fun of this clown and driving him nuts until both he and his fucking goon squad call it quits. And if the Feds want to step in and silence us, let them do that; it should give the more milquetoast among us a backbone and stand up IN REAL TIME, and not with cheap memes ridiculing Trump’s fucked-up haircut.
What do I mean when I say STAND UP? Look at the ongoing protests in Romania, for example. And let’s recall how the so-called “Founding Fathers” reacted to England’s various Acts between 1765 and 1774. The very existence of the United States–not to mention the Great Western World–did not come about by holding up peace signs and making memes ridiculing the Kings of England and France, or the Czars, Archdukes, and other semi-feudal overlords of Europe’s past. Today’s “Enlightened West,” replete with functioning toilets, street lamps, subways, newspapers, a “free” press, separation of church and state, etc., came about through conflict. Omelettes are not made with unbroken eggs.
Of course much of that “conflict” had dire implications for 4/5’s of humanity, something which the clueless and utterly solipsistic alt-shite does not seem to get. “Europe is virtually the creation of the Third World,” Fanon has written. The European/American alt-right can’t get it through their thick skulls that the “Islamofascists” they bitch about are, likewise, the virtual creation of the West, since “Islamofascism” (not withstanding occasional waves of religious fanaticism in pre-1492 Islam) has no precedent in Arab, Turkish, Persian or Mandinkan history before European colonialism. They don’t get it, and they never will. These same pigs squeal about Chicago and Baltimore and Detroit, about the niggers who live there and the “illegals” wreaking havoc, blah blah blah. They squeal so hysterically about it that they never stop to think how in the hell niggers and spics ever ended up in Chicago. The Trumpite thinks Chicago is actually in Africa though any cursory scanning of a map will tell you otherwise. But what’s logical about Trumpism?
The one good thing that can be said about this clique of redneck street thugs (ie., the Trump Cabinet) is that they are succeeding admirably in discrediting the American conservative movement. They have only been in the White House for two weeks, and yet they have done enough damage to American “conservatism” to last 50 years. Give them four more years (God forbid eight) and we will safely shove the American neo-con movement (of which Trump is the ultimate manifestation of, no matter what the alt-shite pretends to believe) on the shelf with Nazism, Stalinism, Pol Pot, Peronism and Jefferson Davis’ Lost Cause.
*If this is what Donald Duck really wants from people like us, then he should buy a one-way ticket to St. Petersburg. I’m sure he’ll have access to all the Russian scags his mouldy old heart desires.
The current political crisis in America—Red State vs. Blue State—is not merely fall out from the American Civil War and civil rights movement; it is also a consequence of the disastrous effects of the Cold War. The nations of the former Eastern Bloc felt the brunt of that fall out, rather than the West. There is no doubt in my mind that Putin has a hand in the destabilization of the United States and by extension, the Western World. (George Soros’ involvement in this “project” is questionable. There are too many anti-Semitic reactionaries placing the onus upon his shoulders. It is all so cliched: a billionaire Hungarian Jew who seeks to subvert the world order by funding dubious “liberation movements” such as BLM and the Trump Protests. But in Putin’s case–his bankrolling of the German AfD, Marine Le Pen, the BNP, Trump’s election as well as far-right movements across the West, if not the world–it is blatantly obvious what is happening.)
Dostoyevsky, in a speech given in honor of Pushkin in 1880, insisted that the destiny of Russia was “pan-European” and “universal”–not, according to him, in a political or militaristic sense but in a sense of universal brotherhood. (1) Sergey Nikolsky, a Russian cultural philosopher, stated his views more plainly: that the most paramount idea in the collective Russian mind has been one of “empire,” of unchecked imperialism. (2) Russia has long resented its loss of international prestige and influence. For untold decades, if not centuries, Russia has seen itself destined to be the dominant moral and political force in the world. Even their adaptation of Communism in 1917 was merely a means to another end—the end being world domination.
It is no accident of history that the Soviet Union turned out to be just as imperialist and hegemonic as its arch-rival, the United States. It is no accident that during the Cold War, the USSR spent a great chunk of its energy in pushing Marxist liberation movements around the globe—from Cuba to Vietnam to Angola to even, God forbid, the United States (remember the CPUSA?). The USSR had nothing whatever to do with uniting and liberating the “workers of the world.” The USSR merely wanted to create a global empire using Marxist-Leninism as the catalyst to facilitate its creation. The Soviets saw themselves as Russians first and Marxists second. Every second and third-world nation that was formerly under Communist rule has people who distinctly recall the extreme arrogance and ethnic chauvinism of the Russian communists. Milan Kundera distrusted them deeply.(3) Indeed, there was one incident that took place in Saigon in the late 1980s: a few Europeans were walking around Saigon when they were set upon by a small band of enraged Vietnamese, shrieking “Soviet! Soviet!” The Vietnamese intended to kill the supposed “Soviets” until it was discovered that these “Soviets” were actually Australians.
McCarthyism, as blatantly reactionary and even fascist as it was, was simply a logical reaction on the part of the U.S. Government to Russian imperialism. This is not to say that the McCarthyites were correct in their line of thinking. They weren’t. McCarthy and his goons reacted the way they did against the American left for a specific reason. In the early fifties, the US had only very recently inherited the mantle of world leadership from the British Empire (the UK had lost its colonial crown jewel, India, in 1947, foretelling the collapse of the entire Empire). The presence of the Soviet Union spreading its own imperialist influence into African, Asian and Middle-Eastern nations horrified these nascent American imperialists, who were intent upon staying masters of the world. Theirs was a hard-won victory and they were intent upon savoring the fruits of that victory (not merely against Nazi Germany but, more subtly, Imperial Britain and Colonial France, as well) for as long as they could reasonably maintain it. The USSR was a major stumbling block in their pathway. In 1949, Mao’s consolidation of the Republic of China as yet another Communist state—and made up of hundreds of millions of yellow people—threw the U.S. State Department into a panic. The very presence of hard-line Communism in such an old and hallowed civilization as China confirmed this threat. Mao Zedong’s ascent to power in 1949 literally kicked off the Cold War.
In the minds of racist and reactionary US politicians and government apparatchiks, the Commies were going to stir up the niggers, gooks and spics. By 1951 these same government goons feared for their “spheres of influence” in Latin America and the Middle East—read, places where white Americans could easily disseminate their own goofy and chauvinistic ideas about culture, economics, religion, civilization and humanity in general. An American “sphere of influence” basically denotes any given nation where Americans find the general population to be warm to American cultural parochialism. I call it “international parochialism.” Today this fake Americanism, this international parochialism parades under the banner of “cultural globalism” or “globalism” or “international standards.” But in reality, “globalism” is simply white middle-class American culture, with all of its massive flaws.
1950 saw the genesis of true American “globalism.” By 1951 the State Department began fearing that their dupes in the Middle East (who were also largely still British dupes, such as the King of Iraq) were beginning to turn towards the USSR. Mossadegh represented a major threat, so had to be terminated by 1953. Nasser emerged as another threat the following year. Ho Chi Minh defeated the French at Dien Ben Phu in the summer of 1954 and on the first of November that same year, an allegedly “Marxist” group, the FLN in Algeria, declared war on the French….
The fall of the Soviet Union in 1991 temporarily assured Americans that they were the dominant power for the centuries to come. It was a false reassurance, as we now see. China has emerged to become a world power in its own right. Iran has not budged one inch, in spite of the N.W.O. inspired destruction all around it. Russia’s defeat in the Cold War deeply wounded its pride. It had not intended, as we have seen, to push Marxism so much as it insisted upon pushing subservience to Moscow and Russian cultural hegemony. Nothing else could have explained the USSR’s invasion of Hungary, of Czechoslovakia, or the stationing of Russian troops in East Germany or the requirement that East German students actually learn Russian. Milan Kundera: “Unthinkable for the Russians to excoriate “Russianness,” that immaculate essence. Not a Mann, not a Gombrowicz among them.”
After their Cold War defeat, the Russians decided on a new tactic. They saw that communism had failed as a vehicle for Russian domination, so they turned to fascism and white nationalism. Fascism had a stronger and more visceral appeal to white westerners resentful of the rising tide of black, yellow and brown. It also appealed to confused non-whites, especially Latino and Middle-Eastern near-whites. The Russians also used sex to get their aims across: sex tourism in Eastern Europe, particularly the Ukraine, Czech Republic and Russia itself: a seedy glorification of the Slavic woman.
In addition to this, it also appears that many of the terrorist attacks in Europe can be traceable to Russian agents. Maybe I’m jumping the gun here, but the timing of the recent terror attack in Berlin (plus the one that took place in Switzerland and the assassination of the Russian ambassador to Turkey) leaves me deeply suspicious. My guess is that all three of these incidents were rigged to coincide with Trump’s Electoral College vote. It is no surprise that (in spite of Russia’s obvious tampering with the U.S. elections) Trump won, overwhelmingly. And like the blustering buffoon he is, Trump–at the behest of his puppet-master in the Kremlin–is demanding that the world “change its thinking.”
The Russians are succeeding admirably in their conquest for global domination via white supremacist ideology. Only this time they are staying quietly in the background while their agents (among them, Trump, Duke, Bannon, Tillerson, Spencer, Heimbach, and others too numerous to name here) do the dirty work in unwittingly pushing Russian imperialism.(4)
For what has Russian policy been doing for these two centuries if not serving Europe, perhaps, far more than she has served herself I do not believe this came to pass through the incapacity of our statesmen. The nations of Europe know how dear they are to us. And in course of time I believe that we — not we, of course, but our children to come — will all without exception understand that to be a true Russian does indeed mean to aspire finally to reconcile the contradictions of Europe, to show the end of European yearning in our Russian soul, omni-human and all-uniting, to indude within our soul by brotherly love all our brethren, and at last, it may be, to pronounce the final Word of the great general harmony, of the final brotherly communion of all nations in accordance with the law of the gospel of Christ! (Dostoyevsky, A SPEECH DELIVERED ON JUNE 8, 1880 AT THE MEETING OF THE SOCIETY OF LOVERS OF RUSSIAN LITERATURE)
“We have always known that we live in a country whose history is an unbroken chain of territorial expansion, conquest, annexation, of their defence, of temporary losses and new conquests. The idea of empire was one of the most precious in our ideological baggage and it is this that we proclaim to other nations. It is through it that we surprise, delight or drive mad the rest of the world.” (Sergei Nikolsky, “Russkiie kak imperskii narod”, Politicheskaia Kontseptologiia, N° 1, 2014, pp. 42-43.)
” (T)he Soviet subjugation of his country had made Kundera mistrustful of Russians – all Russians” (Olga Carlisle, Interview with Milan Kundera (1985)” Also: “to my mind there is nothing more admirable in the Europe of the second half of the twentieth century than that golden chain of revolts that, over forty years, eroded the empire of the East, made it ungovernable, and tolled the death knell of its reign.” (Kundera, The Curtain)
“Bare-chested Putin gallops his horses, poses with his tigers, and shoots his guns…Barack Obama, in his increasingly metrosexual golf get-ups and his prissy poses on the nation’s tony golf courses, wants to stay cool while playing a leisure sport.” (Victor Davis Hanson, National Review, 2014)
“Months have passed since the incident and yet I can’t forget his face, his manner, his whole being. He’s a man, and I can say it calmly and soberly, whom I could kill in cold blood. I could shoot him down in the dark and go quietly about my business, as if I had just brushed a mosquito off my arm.
“He was unclean, unfit to associate with human kind, even with those misfits behind the bars. As long as I live I shall never forget that cruel, ash-grey face, those cold, beady man-hunter’s eyes. I hate him and all that he stands for. I hate him with an undying hatred. I would a thousand times rather be the most incorrigible convict than this hireling of those who are trying to maintain law and order. Law and order! Finally, when you see it staring at you through the barrel of a rifle, you know what it means. A bas puissance, justice, histoire! If society has to be protected by these inhuman monsters then to hell with society! If at the bottom of law and order there is only a man armed to the teeth, a man without a heart, without a conscience, then law and order are meaningless.”
–Henry Miller, “The Soul of Anesthesia,” The Air-Conditioned Nightmare.
Miller’s books are a grab-bag of sheer genius, sharp insight, German romantic bombast, and occasionally flat-out nonsense. Sometimes all four can manifest themselves on the same page, or even the same sentence. I have always been a fan of his works. Personally I take issue with his Orientalizing of blacks, Chinese, Jews, and others whom he idolizes as much as he trashes (well, that is Miller for you: he is, or was, a walking mass of contradictions). And you can have his romanticized view of the Old South, which comes perilously close to that reactionist old-school Agrarian crap–the kind of nonsense that Allen Tate and Company eulogized in I’ll Take My Stand (1929).
As a self-admitted “Brooklyn Boy,” I don’t think Miller ever truly understood what the South was all about, anymore than he truly understood Jews or African Americans or in particular the Chinese, whom he was overtly fond of extolling in long rhapsodic passages in his books. Miller was a first-generation German-American profoundly alienated from mainstream American culture. For Miller, the Others–whether artists like Kenneth Patchen, Beauford Delaney or Dr. Marion Souchon, or Jews (like Bezalel Schatz or his second wife, June Smerdt-Smith-Mansfield-Miller-Corbett), or blacks (like Duke Ellington, Delaney, DuBois and Armstrong)–were screens onto which he projected his own rage and disgust at Anglo-Celtic-Germanic America. Miller extols Patchen and Delany to tear down a philistine America. Not that it was necessarily a bad thing, however: Anglo-America needed it. It still does. But all of this is beside the point.
I did not need Henry Miller to tell me anything about the brutality of American police, because I already know what American police are capable of. I posted the above quote because Miller’s sentiments about American law enforcement are precisely in alignment with my own. Miller’s disgust corroborates my own. Miller’s rejection of America’s phony sense of innocence regarding its treatment of criminals–not to mention the very society and culture that helps spawn these criminals–corroborates my own.
Keith Lamont Scott was not a criminal, but the cops in Charlotte-Mecklenburg wished to believe that he was. It’s an old, old story. Today the police in Charlotte have “confirmed” (not) that Keith Lamont Scott, who was killed on Tuesday, September 19th, actually did have a gun in his hands when they confronted him. Purportedly, the video footage (if one looks hard enough) shows that Mr. Scott was armed. According to Yahoo News:
Police say Scott was holding a handgun, which investigators recovered from an apartment complex in Charlotte, and posed a threat because he was not obeying police orders to remain in his vehicle and drop the weapon. An officer subsequently fired his gun, hitting Scott, who was later pronounced dead.
Scott’s family, however, said he was not armed and was holding a book while waiting for his son to be dropped off from school.
The officers were searching for a suspect who had an outstanding warrant, according to a police statement. Police said Scott was not the suspect officers sought.
Police have identified the officer involved in the shooting as Brentley Vinson, who has been employed with the Charlotte-Mecklenburg Police Department since July 21, 2014, and is currently assigned to the metro division. He has been placed on paid administrative leave as the investigation continues, according to Putney.
Vinson was not wearing a body camera at the time, but the other officers who responded to the incident were.
My answer to all of this is simple. It does not matter if the late Mr. Scott was or was not carrying a gun in confrontation with the cops. I have not seen the footage. In my mind, it does not matter whether I see the footage or not. I am convinced that Mr. Scott would have been killed whether he was or was not armed. In that case he would have been better off taking one of those suited-up thugs with him to the other side.
There is really no point in going over this ground again. To quote the late, great James Baldwin, “it has been said, and said, and said; it has been heard and not heard.” It is well known that the American police, like the bulk of law enforcers the world over, simply do not, never have and never will have the interests of the average man or woman on their front burners. The cops may be human beings, but they serve the interests of beasts. The cops are in the streets of Charlotte, Washington, D.C., Houston, Baton Rouge, Baltimore, London, Paris, Harare, Mumbai, Istanbul and other urban cesspools to maintain what the elite of these respective nations has determined to be “order.”
This “order” can be spelled out in layman’s terms. We already know what it means. The order is a pyramid. We know that; it’s just that we are generally far at the bottom of the pyramid or, just perhaps, somewhere in the center, sandwiched between the big shits in the capstone and unwittingly putting more weight on those at the bottom of it. Those at the bottom are generally black, generally Africans, and carrying the stinking weight of the world. For them, life is often more unbearable than death; yet we wonder why so many of them resort to drugs or alcohol or kill each other in impotent rage, filled with anger that they feel they can’t take out on a cop, let alone an Elite. For the elites, life is generally light, airy, whimsical, full of humor and goofy things; that Hollywood actor is always full of gags if he’s not full of drugs.
But there is a difference. Mister Mega-Star takes drugs because it’s fashionable, not because he can’t deal with the struggle to feed himself, let alone his family. He can live wherever he wishes; he can have the sex partner or car of his choice, and show up wherever in the world he feels like in the blink of an eye. Hell, he can buy an island! If he feels miserable, it’s his own undoing, not that of society, since he IS society: his misery is simply an existential hangover, a feeling of emptiness, a crisis of conscience after being confronted with the cold reality of his fake, shallow lifestyle: Jay Gatsby multiplied by a thousand.
Mister Gatsby has several McMansions at his disposal; the poor darkie is lucky to have a room in a flophouse. Mister Gatsby is a gourmand who enjoys dining and stuffing himself until he bursts; the poor darkie who does the same in a fast food joint is a glutton. Mister Gatsby “collects” things but that blue-collar darkie is just wasting his money buying sneakers. Mister Gatsby has super-models waiting on him hand and foot, ready to sacrifice whatever radical feminist sentiments they may hold dear at a moment’s notice. The poor darkie, or wetback, or gook, who does the same, is “promiscuous,” not a “playboy.” His woman is a “skank” and a “hoodrat.” If he has no status within his community he has to content himself with his imagination; outside of his head, people flee from him in horror. He uses his right hand, or pretends he is gay; every day you see him haunting peep show booths and adult book stores, smelling like a goat and pawing over young men on buses and subways. The entire value system of the society is determined strictly by color, even more so than class–which explains why an outrageous elite snob like Bill Cosby can have his reputation irreparably damaged yet Roman Polanski, Woody Allen or even Ed Gein and Charles Manson can be begrudgingly admired as “outlaws.”
Lousy food, lousy education, shitty housing, filthy streets, dysfunctional families, high unemployment or underemployment, tainted water, unclean air, a staggering murder rate, an out-of-control drug trade–not to mention the proliferation of alcohol establishments and shady “store-front” churches that no one likes to talk about: this is the world of the poor darkie. (The last two are just part of an underground economy in the black ghettos that has existed for literally centuries; again, nobody likes to talk about it.) This world is not “Africa” or “Ape-frica”: it is simply the dirty end of the American cloth, the one Uncle Sam uses to wipe his ass with. This “order” exists all over the world in varying degrees of severity. Not all of the ghettos are “black,” of course–sometimes they are white–but they might as well be: “black” is not a race, it’s a condition, as well as a state of mind. The overwhelming majority of the elites are on the precise opposite end of the color/caste spectrum, even if a few happen to be blacker than my wallet.
In other words, the very existence of cops is to protect Mister Gatsby from the poor darkie.
So in re-reading the above statement by Henry Miller, I am willing to absolve any one in those Benighted States who deems it necessary to carry a gun to defend himself against the cops. My heart does not in any way bleed for a cop shot in the head by some random citizen. Maybe I’m wrong on this score; maybe a murdered cop can be a “good guy.” But we all know that these “good cops” have usually toed the thin blue line of silence and complicity and kept their goddamned mouths shut as to the large number of domestic terrorists* among their ranks. Moreover, the police in America (and elsewhere) have made it perfectly clear that they see black people as moving targets. And seeing how they treat Native Americans on a regular basis, these cops still see themselves as a bunch of gun-toting cowboys–settlers, in other words. White, European settlers on red land.
We Afro-Americans know more than most that the cops are not our “buddies.” They are nobody’s friend, in spite of a few shining examples of cops who are caught doing some wonderful, charming things like buying ice cream for kids, or leading prayers, or partying–all caught on video camera to show the human side of an overwhelmingly oppressive force. Personally, I could fucking care less. A storm-trooper is a storm-trooper, even if he is doing the Charleston or the Suzy-Q. A nazi is a nazi, no matter if he reads my books or digs my paintings or my music. That nazi does not cease to be a nazi even if he takes off his uniform. He has to drop not only the Nazi ideology but the emotional and irrational racialism that made him put on the uniform in the first place.
There are many idiots, even avowed “liberals,” even Blacks, who still insist that in spite of the rapidly mounting evidence of police corruption and brutality, that The Law is The Law. It is not possible to tell these idiots that their forefathers spoke those exact same words at the height of Southern Jim Crow or even during slavery itself, or that Hitler’s, Stalin’s and Mao’s stooges operated precisely upon this same principle. No, sir. The Law is NOT The Law when it is 1) written by greedy psychopaths for the benefit of greedy psychopaths; 2) reinforced by murderous thugs. The Law is not Holy Writ. When the two situations above mutually manifest themselves within a given society, “The Law” has lost all moral authority–in which case, there has to be a new Law. But before there can be a New Law there must be a new and more just order. Until that time, citizens are obliged to defend themselves–even if violently–against the current socio-political Mafia that calls itself the New World Order.
“He had paid for his crimes in full, that is my belief,” writes Henry Miller. “If he should commit fresh ones I would blame it on the police, on the lawmakers, on the educators, on the clergy, on all those who believe in punishment, who refuse to help a man when he is down or try to understand him when in impotent rage he turns against the world. It doesn’t matter to me what crimes are chalked up against Clausen; our crimes, all of us who are on the outside, who go off scott-free, are greater. If we did not actually force him to become a criminal we most certainly helped him to remain one. And in speaking of Bud Clausen I am speaking for the great majority of men and women who suffered the same fate; I am speaking for all those to come, who will follow in his foot-steps and who have no redress until we on the outside become more enlightened and more humane.”
Thank you, Mister Miller.
*It has been found that a disproportionate number of neo-Nazis and closet Klan members have also infiltrated America’s police, as well as America’s military (or “killitary,” to be more accurate).
The so-called “Third World” is the biggest carrier of the disease of White Imperialism; in fact all of the sicknesses and taints of European thought and values, all of their lies, ignorance and stupidity, are magnified a hundred-fold in the so-called Third World. Third World does not connote anything positive. Third World is a by-word for everything wrong in the Universe.
The so-called Third World is obsessed with keeping alive all the old values of Queen Victoria, King Leopold, Cecil Rhodes, Woodrow Wilson, Teddy Roosevelt and other imperialist scum while in the West, young whites are increasingly rejecting these same rotten values. Therefore the invasion of the West by uneducated and misguided refugees does not represent a positive browning of Europe; it does not represent any kind of “de-honkification”; if anything it is, ironically, a re-honkification of the Western World for reasons stated above. The refugee, in some respects, is even more of a white man than the contemporary European, depending upon his class and educational status. The refugee—to say nothing of the African, Arab and Asian elite—maintains white, honky values at their purest and most racist, because he or she has either not been properly educated, or the education they have received is generally Westernized, or—most likely—the minds of too many of these refugees have already been contaminated with bad Western ideas and values. When they are educated, it is invariably a cracker education since the so-called Third World has not even attempted to revolutionize its own educational systems; they have not even thought about creating entirely new and improved systems of education that may rival or even surpass Western systems.
The task of the Third World, upon liberation from Western Colonialism, was to build an entirely new set of civilizations–NOT to serve as vassal states, or appendices or apprentices to the rotten white First World. The task of Africa, Asia, and Latin America was to create a viable alternative to Western Civilization. Instead what we got was Europe on steroids, but in blackface–and still more or less owned by Europe and/or America. What we got was more of the same white, honky bullshit, but dressed up to look “African” or “African-American” or “Brazilian” or “Indian” or “Nigerian” or “Vietnamese” or “Chinese” or even “Romanian” (if you can call Romania Third World, which it practically is in many respects).
Please note: Nigger and Honky are two flip sides of the same coin, and always have been. Scratch a nigger and you will always find a honky bleeding.
Is it any surprise that the Third World is completely fucked, and will continue to collapse just as the First World continues its own implosion? This author is not. He has not seen it all but he would naturally assume that the so-called “Third World” would belly up when the West bellies up, because Third Worlders suffer from a horrible dependency complex. The election of either Trump or Hillary will essentially spell the end of the West as we know it, as the US is the leader of the alleged “Free World” (free for those who can afford it, of course). And since your average Third World big shit lacks ideas of his own, we should expect the Third World to ape America once again. They always do, and without fail. Every single US-influenced nation will probably take Trump’s lead and elect a lunatic dictator.
If this happens, the bulk of the blame for the ensuing Armageddon must naturally go to the Third World. Because they represent the lion’s share of humanity; because their nations are in desperate need of retooling in every conceivable area, they hold the responsibility of reshaping world civilization; they hold the responsibility of holding the greedy and war-profiteering capitalist West in check. Their primary responsibility is to THEIR OWN PEOPLE.
Instead, they have repeatedly shirked this responsibility and served as hand-maidens, butlers, shoe-shine boys and prostitutes to Europe and America, often literally: Morocco, Tunisia, Brazil, DR, Kenya, Thailand, Indonesia and countless other so-called “Third World” nations are nothing but cheap brothels for the Developed World.
Morally speaking, these people are arguably worse than the average European or White American. The bulk of the blame for their moral degeneracy, naturally, must be placed on the shoulders of the Third World middle-classes and elites, who (with few exceptions) are the nastiest and most disgusting human beings ever to walk planet earth. They already have their own Hitlers; they have yet to start a World War. Unfortunately, that possibility cannot be ruled out, as nobody in the world seems to have the balls to try and stop them. The Indonesian elite, the Malay elite, the Rwandan elite, Congolese elite, Tunisian elite, Libyan elite, Egyptian elite, Nigerian elite, Chinese elite, Afghani elite and the Brazilian elite (just to cite a few of these respective horrors) can’t be criticized or exposed.
Of course not. There is no genuine intellectual tradition among these elites, short of sodomizing scholars, or baking students in ovens or simply forcing intellectuals into exile, into isolation in the West. Many of these intellectuals are themselves fraudulent, of course.
In the end we don’t have a new world, we don’t have a new civilization or any new way of thinking; just a bunch of ugly, dirty cities that look like a bunch of rotting projects; just illiteracy, disease, rudeness, vulgar tribalism, insanity, war, open sewers clogged with shit, rotting carcasses and flies. We have a return to feudalism and the bloodthirsty spirit of Neanderthal Man in blackface. The white man loves it, because it serves to make him look far more civilized and cultivated than he actually is. Every second the white racist whines about niggers and gooks but that is really just a part of the fun: dim-witted coonery and monkeyshines has always been a hot-ticket item for fat Western tourists.
The next great revolution should not be against the West, believe it or not: it should be against that stinking monstrosity the so-called “Third World,” the West’s loathsome half-castes; the half-Westerners who do the white man’s dirty work and who (as we should see) are indispensable to the success of the Western imperial adventure. For every redneck singing “Dixie” there are a hundred niggers, gooks and spics providing the back-up harmonies. They think the redneck is God. Without these spineless bastards, white supremacy would be defeated in a matter of months.
“Cry” is to be a series of essays and ruminations on the state of America. At present they are still in embryonic form. The whole idea behind these sketches is to articulate certain problems pertaining to America and American culture that very few people wish to face up to.
The Emasculation of the American language (2014)
In some instances you are probably better off being a stranger in a strange land. For people can’t read you in those disgustingly familiar ways that they do in your home country; of course, this can very well be a danger in itself, since the hosts of this strange land can read all kinds of things into you that have nothing to do with who and what you really are. And many of these hosts can and will take their cues from clueless and bigoted American tourists, as well as internet trolls and American mass-media. Or perhaps the cues they take will leave them in doubt once they interact with you.
Well, at least they–the foreigners–are more willing to interact with you than your countrymen. Your countrymen already have you pegged, so to speak; they “know” you before they even sense your presence; their minds are made up in advance about who and what you are as a marginalized person within their own society. In this instance, of course, I am referring to myself as an “African-American.”
As a “black American” in the world, particularly in America, you are already “known.” This supposed “knowledge” of who you are (on their part) naturally precludes any hope of genuine communication with your countrymen. Most of them, before you even open your mouth, before you move a finger, have decided that you are an enemy or, at best, an interloper with dubious intentions. No amount of deep-hearted communication with these other people can really strike at the core of their deep-seated and deep-rooted doubts and suspicions about what YOU are, as a person.
In fact, you find yourself spending an inordinate amount of time trying to convince these Others that you are even a person at all. Because of these false and deep-rooted preconceptions about your person, you find yourself endlessly reminding people–sometimes, those people closest to you–of who and what you really are. Naturally, these other people are disinclined to believe a single word you say. The best you can get out of these people is a half-hearted nod and an empty “yes, I understand.” And if you find it difficult to believe them when they say they “understand,” it’s only natural: their reassuring voices are belied by the hysterical anger they show you whenever you fuck up, however lightly. You know in your gut that in spite of what you tell them and how reassuringly you do so; in spite of any “gifts” you may offer to remind them of your humanity, or that you are indeed “one of them,” in “their camp,” waving “their flag” and marching to the beat of “their” own drums, you will never be one of them.
Of course. It is human to make mistakes. But the outlandish way in which your so-called peers, your so-called family, your so-called wife or husband or best friend–your countrymen–react when you, out of simple human failing, cross the line: well, it’s simply their way of telling you that you are something of a child, somehow–how else can one say it?–less than they.
Your peers will tell you it’s not what you think; they would not dare judge you as inferior to them. After all, they know you and you know them. You work with them, bleed with them, laugh with them, sleep with them, die with them. They lash out at you because (if one were to believe them) you keep on crossing the line. However, you have also observed your peers crossing that very same line time and time again. How do your peers react, then? Not so harshly, one observes, to great dismay. A lot more forgiving and understanding. More winks and pats on the back. It’s okay, Justin. No problem, Dave. We all make mistakes. To err is human.
Better yet, observe how those same peers react when the question comes down to color, class, race, nationality or sexual preference. The very first thing you see is what your peers refuse to see, what they refuse to even mention: the question of color. It trumps every other consideration, up to and including that big bugaboo class and the slightly smaller bugaboo of sexual preference. Very often, they refuse to mention it not because they won’t, but, surprisingly enough, they can’t; they lack the vocabulary to deal with your reality. In fact, they, your so-called countrymen, lack the vocabulary to deal with you–which is tantamount to saying they lack the vocabulary to deal with themselves.
One need only to look on YouTube and see the horrendous videoclips; see what is happening to American society; see what is happening to Europe, to Africa, the Arab World, to Asia and Latin America. Taken collectively it looks like a prelude to a global war. In fact this prelude often makes the opening salvos of World War Two look extremely tame. Historians have often referred to 1939 and 1940 as the “Phony War,” or sit-down war. How on earth will historians refer to our time period when, or if, we survive it? Not a second goes by in which another insufferable ethnic conflict erupts in some benighted part of this monstrous so-called “civilization,” and not only in America: now, the Algerians are pummeling the Malians and Burkinians in Ouargla; now there is a bloodbath between Turks and Kurds in Hamburg; now the Senegalese and the Nigerians chop each other to pieces in Omonia Square; now there is a brawl between Tajiks and Russians somewhere in Moscow and St. Petersburg; now “hard-working” Albanians brawl with “lazy” African-Americans, who raid grocery stores and quicky-marts and shopping malls and fight or get fought by Mexicans, Dominicans, Puerto Ricans, Palestinians, Chinese, Cambodians, poor whites, Italians, Jews, and so on and so forth.
Apparently, this is not even the tip of the iceberg’s tip. It is happening right now, as you read this, in New York, Chicago, Baltimore, Detroit (itself a code-word for “niggers”, as if “niggers” shut down the auto industries in Michigan and not the Fords), Los Angeles, Houston, Atlanta, New Orleans. The entire planet is springing leaks on every known shore.
My reaction to all this–especially the unceasing ethnic conflicts in the U.S.–was and is one of resigned disgust. They’re better off simply blowing up New York, I find myself thinking too often. Hell: nuke Chicago. Or at least run a few more airplanes into the city center, loaded with atomic bombs. It’s 2016,* and yet the same poisons that contaminated this country in 1916, or 1816 or 1716 or even 1616, still exist. Even the presence of a so-called “black” president has not only not changed the sociopolitical and socioeconomic game in America–it has merely reinforced this sickening game. My gut reaction, then? Go fuck yourselves. If you assholes can’t get it together by now–if you are still falling for all that old “divide and conquer,” British colonial honky bullshit, you might as well hang it up. Forget it, you all failed. This so-called “Great Experiment,” this thing you call the “United States of America,” needs to be scrapped; it’s time to go back to the drawing board.
So what, then? If one has to start over, how do you start? With the language, with the American vocabulary.
You can’t change anything if you are unable to articulate your reality. Of course, this also means being able to psychologically face your reality. Facing, as opposed to accepting American reality, because there is nothing in the current American reality that should be accepted. The reality is that America is, simply put, a zoo, and we are the animals, shitting all over ourselves while those outside the gates–those with the money and power–feed us some fucking bananas every now and then. Meanwhile they come and go, laughing at us and pointing to us, and then they go back to their fine homes while we stew in our own shit and claw our eyes out for scraps of rotten meat.
The zoo-keepers don’t like it, of course. We all stink, so they imagine; think they are doing us a favor by cleaning up our shit; they think we need to stop yapping at them. They should have never locked us up in cages to begin with. But there’s one problem with this “zoo” analogy is that the zookeepers are generally white men, or, like Eric Holder or Barack Obama, colored men appointed to the highest levels of zoo-maintenance. Maybe Obama really is the Head Zoo-Keeper, and I’m all wrong. But who ever keeps the zoo–black or white–does not own it. The owners, whoever and wherever they are, are white men.
So what does all this have to do with the impoverishment of the American language? Simply this: our intellectuals (if you can call them that) speak and write as if our collective misery does not really exist.
America, by and large, is a horrible place to live in. There are exceptions, and distractions. But take them away, rip the scales from your eyes, and you will find a country which is simply quite unendurable. If our “intellectuals” have the gumption to to acknowledge that human suffering actually exists in the “Greatest Nation on Earth,” they–with precious few exceptions–place the blame of that suffering on those who are suffering, of course. You should get a job and stop feeling sorry for yourself. Man up. Stop being sexist and check your privilege. Stop having children out of wedlock; respect your body; stop selling drugs; respect other people; learn to read, etc., etc., etc. This language, aimed not just at the “Urban Community” (read: niggers and spics), but basically at anybody black in the US (and in slightly rarer cases, poor whites, browns, reds or even yellows) is not designed to enlighten or encourage them to lift themselves out of the American social mire: it is designed specifically to chastise them as a parent would scold a naughty child. It is designed to maintain the centuries-old chasm between speaker and listener–the speaker being the colonizer and/or his mouthpiece and the listener being the colonized/native. For the language these mainstream intellectuals speak to us is the language of Colonialism: EUROPEAN Colonialism.
It is the language of a paternalistic oppressor so smug in his or her attitudes towards his or her “inferiors” (and so clueless and alienated from the reality of the oppressed) that he or she really has no clue at all that he/she is an oppressor. He/she thinks this is perfectly normal. This means that the speaker may not even harbor any ill intentions towards the person she is speaking to, for she does not know of any other way to talk to him. In fact the intellectual bankruptcy of US culture was carefully wrought; the bankruptcy of the American language was carefully wrought over a number of decades, if not centuries. The American language, in its intellectual manifestations, has a curious way of being overly analytical while simultaneously saying little of substance. It is a curious achievement. America is not the only nation which has managed to pull off this strange feat, yet it strikes one as rather odd why in a land that prizes itself on “freedom of speech” do the inhabitants insist upon not speaking.
Or maybe not, when one gets to know Americans well. Until very recently Americans have said what they wanted to say–which means they really didn’t wish to say anything pertinent to their miserable lives. Anything that would have shattered the little bubbles they lived in (their American “dreams”) might have completely thrown them off balance. Until very recently the American who found a place to stand in his/her country would patronize those beneath him as “losers,” knowing full well how difficult it really is to obtain wealth in America but refusing to admit it, even to himself. (Art Blakey, jazz drummer extraordinaire, had gone on record years ago as saying America was the greatest country in the world because, in his words, “you can be anything you want.”) In recent years, however, there has been a substantial change in attitude on the part of Americans towards their country. There is substantially more anger and outrage at American incompetence in politics, economics, culture and at American society in general. The rank-and-file American has come to identify a common enemy that holds him in check, that takes the bread from his mouth, that poisons his water and threatens to push him out into the street: the One Percent. That One Percent, by and large, is white and male. And yet in spite of this sudden sociopolitical epiphany among the rank-and-file, the level of good old fashioned American prejudice–towards blacks, especially, and now towards Muslims, transgendered persons and so-called “illegals” (Latinos)–has remained consistent.
But not only that. The racial animosity has found a new lightning rod in the rise of Donald Trump and the alternative-right–primarily made up of lonely, disaffected and broke young white men who, according to Republican strategist Rick Wilson, “masturbate to anime” and “are not people who matter in the overall course of humanity.” The same could have been said, of course, about Hitler’s Brown Shirts in Weimar Germany: Berlin considered them a laughingstock. Yet it only took a few years and some careful political maneuvering (and a lot of street brawls) for them to get inside the Reichstag–and burn it to the ground. Rick Wilson is sadly mistaken if he thinks these cockroaches will simply stick to whacking off over Chun Li.
The well-off white American (or even non-white American) won’t admit that he/she is essentially a settler, a colonizer or, at best, simply doing the settler’s dirty work. Like every other settler who has ever existed, these American “settlers” are filled with obscene myths about the people whom they either keep in check or help to keep in check. They use the exact same language. The stinking “native quarters” or “casbahs” of French Algeria, of British India, Burma, Dutch Indonesia or French Indochina, Tangier, Belgian Congo, the “townships” of Apartheid South Africa, etc., etc. are more or less the same as the “banlieues” of contemporary Paris or the “ghettos,” “projects,” “barrios,” “Chinatowns,” “trailer parks” and “reservations” of the USA. The “American” uses precisely the same language to refer to the “ghetto” and the “urban community” as did the pied-noir of Algeria used to refer to the Casbah or “native quarter”. It is a “jungle,” a “zoo,” a “no-go zone.” (The latter is used very commonly here in Berlin to refer to the Turkish/Arab/African “jungles” of Wedding, Neukolln and above all, “Kotti” or “Kottbusser Tor.”)
And in these no-go zones, these jungles and human zoos, we see the obvious. The niggers, to paraphrase Frantz Fanon, beat each other up. They have a need to see blood. And when they kill, they don’t just do it half-heartedly; they do it with panache. They get angry when you look at them funny or pull a knife or a gun when you step on their shoe, even if by accident. The towelhead reaches for his gun whenever he sees his daughter dating outside the community. The fucking bodies pile up, and everyone is left shaking their heads in disgust and disbelief. Those people, say those on top. There’s simply no understanding why they do these things. Perhaps violence, as Ta-Nehisi Coates once insinuated (albeit with tongue in cheek), is encoded in the very DNA of these “black males” or “Turkish males” or “African males” or “Hispanic males.”
Yeah, sure. We get that; we’ve been getting that all of our lives. The question of violence is one that’s continually turning over and over in our skulls like the hamburgers we always eat. But why?
Colonialism, writes Frantz Fanon, “tends to turn every colony into a jungle, where the only law is that of the knife.” The contemporary European, as well as the American–smugly dogmatic and ignorant of history and even language, would undoubtedly wax indignant at such a comparison. Today’s European would have you believe that colonialism was indeed horrible but it is a thing of the past, and the failures of Africa and the Middle East are due to the moral, psychological and perhaps even ingrown failings of Africans and Arabs themselves. America, on the other hand, is not even a colony. We have a black president, a healthy black elite, and black entertainers are among the most influential trend-setters in the world; in fact not an hour passes on this planet where no one is talking about the fandangos of Jay Z and Beyonce, or discussing Bill Cosby’s sex/drug scandal, or Chris Brown and Rhianna, or Kim Kardashian and Kanye West–or, needless to say, The Most Powerful Man in the World Himself, President Obama. The Americans are very slick con-artists; they have devised an ingenious (or, perhaps not so ingenious and more than a little obvious) mass-media smokescreen–a very gaudy and flashy one–with which they present themselves to the world.
They are so slick that they fool many people into thinking Kanye West is a rank-and-file African American, when he is not. They also fool many people into thinking that the Trinitarios, the Crips, Bloods and La Eme are rank-and-file black and brown Americans. They are not. Most of us are simply trying to put food on the table, send our kids to school or even keep from starving. But the individual stories of black and brown people trying to stay afloat in a hostile American sea aren’t very exciting, not to mention very sexy. They also aren’t very funny. Ergo, these stories can’t be packaged and sold to a jaded American public, which insists upon being amused and titillated by the dysfunctional lives of certain blacks and browns. The Great American Smokescreen of lies, distortions and stereotypes is there for a reason, of course. “No true account of black life can be held, can be contained, within the American vocabulary,” James Baldwin said in his last interview.
But there is hope. Thanks to the internet, it is much easier to look behind that smokescreen than ever before. The year after Obama was elected President, the writer encountered an Arab in Berlin who had already decided that the President was, in his words, “scheisse.” Naturally I still imagined that Obama was still one of the good guys and I took offense, seeing this outburst as yet another manifestation of Arab racism. But I was wrong. “Obama,” said the man, who was working in a schwarma shop in Mitte, “is just a puppet of the war machine.”
And this man had no interest whatever in immigrating to America. Unlike the 1980s–when MTV, and Reagan’s glib smile, greasy hair and cheap rhetoric fooled much of the world into thinking America was some special, magical sort of super-Oz–outsiders can see the reality of America from YouTube clips and decide for themselves whether or not New York is really worth it.
And not only outsiders. For the first time ever the American has allowed a few scales to fall from his eyes. It took 9/11 and the combined disasters of the Bush and Obama regimes for them to see that no, they will not become millionaires if they work hard enough and save their bread. No, they will never land the girl of their dreams and live in the house of their dreams in the cleanest neighborhood in town, because the neighborhood is now a gated community, the house is unaffordable and shoddily constructed, and the girl you dreamed of really wants a sugar daddy or a bad boy, or has herpes or HIV, or is a lesbian or, better yet, imagines herself to be one. Now you find yourself jumping through all sorts of hoops to get a fat, sloppy bar girl to even smile at you, or find yourself sending out resumes by the tens of thousands and getting no offers save for a temp job at Career Blazers or, worse, at McDonalds. You are stuck in your parent’s basement or a homeless shelter or at the Y. Worse yet, the niggers, or the Ay-rabs, or the honkies, or the spics, or the kikes are out for your ass. ISIS wants to eat your children. Or just perhaps, it’s the One Percent, The Matrix playing every fucking body in the world like a chess piece, keeping everyone divided so they can continue to grab everything–your money, your job, your property, your possessions, your woman, your man, your car and eventually, if you are not careful, your mind: that, before they take your corpse.
Now, everybody knows it; everybody can see massive fraud taking place in this country on every conceivable level, right down to our very bedrooms. Unfortunately the knowledge of such fraud has led to a kind of outrage that, all too frequently, can not be tempered with reason. I am not suggesting that one be so stupid enough to be “reasonable” in the face of rising fascism, cultural decadence and hyper-militarism. Very often “reason,” when it pertains to blacks, is simply a phony appeal on the part of white liberals for blacks to shut the fuck up and keep grinning. (That is what they mean when they talk about “dignity” and “perseverance” in the face of racism.) What I am suggesting is that this new anger towards a failing West is–as usual–striking old targets. And that the solutions for this failing West are, once again, just the same old shit in new diapers.
And naturally, in such a chaotic political situation, any hope of you communicating your own reality to your fellow countrymen would be dashed from the start. It would be darkly humorous to imagine a Jewish academic writing Dear Gentile Germany from the depths of Buchenwald. But one can easily imagine Germany’s reaction. It wouldn’t have been funny. In fact, it wasn’t.
*I finished this essay today but the bulk of this was taken from a notebook I kept in 2014.
Something has been bothering me for the past three or four years while stuck here in the bowels of Berlin. I have already accepted the fact that Berlin is incapable of making itself into a true cultural mecca because it doesn’t really know what the fuck “culture” really is. Actually it has a set idea of “culture”–spelled with a “K” and minus the “e” on the end–an idea set in stone and worshiped at special shrines throughout Berlin. You know–the Deutsche Oper or the Volksbuehne or some aging gallery where one can see what the greats of decades and centuries past once achieved. In other words, people here subconsciously (or even consciously) think that true cultural achievement, cultural greatness, is yesterday’s news. Today, we’re lead to believe that everything “cultural”–and not just in Berlin–is just fucking finger-painting, mental masturbation, funny clothes and house/techno/rap crap, or gypsy swing minus the soul, to say nothing of the swing, much less the funk.
But the thing that has me irritated is not so much this phony-assed Berlin art scene. One can easily write that off. In fact mocking Berlin’s shortcomings is easier than shooting fish in a fucking barrel. One can get so wrapped up in making fun of this place that one can forget a more pertinent question, which is: how in the hell are we–we being SERIOUS artists, and not hipster/poser assclowns–going to go about creating a new, living, distinctive and vibrant culture of the TWENTY-FIRST CENTURY?
And another question–exactly which culture? A national culture? Or an international culture–a TRUE international culture, as opposed to fake mass-manufactured “global” kitsch-culture designed by Sony and Seagram’s and imposed upon us?
I can’t answer that question right now, and won’t try to.
Instead I’ll just throw some ideas around. Most of them are scribbled from my notebooks.
First off: what the hell is “culture,” anyway? It’s funny that in the whole time I have been preoccupied in trying to redefine (in my own way) Afro-American culture and identity through my own art, I really haven’t taken time to define just what “culture” means. So I simply looked it up on Google and came up with this:
A culture is a way of life of a group of people–the behaviors, beliefs, values, and symbols that they accept, generally without thinking about them, and that are passed along by communication and imitation from one generation to the next.
Well hell, if what we have now is a “culture” then we’re fucking finished as a species!! Everything has to be changed fundamentally. Practically nothing of what we are doing now in America (especially) should be passed down to the next generation. As an artist I am responsible for either changing or redefining the behaviors, beliefs, values and symbols of my own group of people–Americans, and not just Afro-Americans. (After all, the American majority is always dick-riding off the African minority.) These changes and re-definitions are done on paper, canvas and keyboard. As for the current cultural ugliness, one has to examine it closely from afar, in order to turn it upside down and inside out, and make it irrelevant.
American architecture is UGLY. The street layout is UGLY. Everything about an American city–well, just about everything–screams cheap, makeshift, brutalist, inelegant, stupid and just fucking ugly. Like in some ex-commie country, everything is strictly functional in design with virtually no thought at all to beauty. Somebody should consider rebuilding ruined cities in America in a truly elegant and dignified way, like a medieval African, European or Asian city. But I guess that’s a tall order for an American city (outside of San Francisco).
Speaking of behaviors: the current snarky, falsely ironic “hipster” pose has nothing whatsoever to do with the true “hipster,” who is a hep-cat and usually black. The old “hep-cat” had a hard-won cool and detachment if he didn’t get it through shooting smack (heroin). The detachment was necessary to not lose your cool in a society that was (and still is) always trying to grind you down into nothing.
The same rule would apply today. Don’t get involved in mainstream shit if you are serious about making a 21st century culture. Culture is not about money. Cultural arbiters’ main goal is not to sell units–it is to help shape people’s minds and attitudes in such a way that is spiritually beneficial to them, individually and collectively…unlike these coons running around snapping at each other about the number of “units” 50 Cent sold in contrast to fat, greasy-ass Rick “Warden” Ross. Who fucking cares? I can’t listen to royalty statements!!
The “mainstream” Kanye West/Pharrell Williams/Will.I.am stuff is not hip. When the mainstream co-opts something (duhh) it isn’t hip anymore–it’s square. You want something hip? Make it your goddamned self, and do it right. Be creative and put feeling into it. And as usual, you need to keep your eyes and ears open; you need to see things as they are and not the way you wish to see them. You have to do the hard work of looking past the gaudy curtain (re: Milan Kundera) and observe what is really going in America and the rest of the world. You need to know people and what makes them tick; don’t just assume you know them based on stupid stereotypes or hearsay.
Of course if you don’t have any feeling or drive to do these things, you should get into a different line of work.
American “art” music has already crossed a certain threshold, pushing it some ways beyond the limitations of European classicism and Romanticism. Sarasate’s Zigeunerweisen and Beethoven’s Grosse Fuge in spots merely hint at the possibilities of what Afro-Americans achieved in jazz and its predecessor ragtime. The trouble with American musicians is that, 9 times out of 10, they have no idea what they are doing with their own music; they don’t really know how to play it. And if they do, they simply cannot approach this music with the dignity and respect that this music (American classical music) demands. Even if they try to do so, they still fail, since true dignity, true respect and above all true feeling, is simply not in most American classical musicians. In other words, the American is psychically cut off from his own folk heritage.
American singers, and the non-American bitches who cunt-ride off them, all sound more or less alike. Why is that?
African American culture–I prefer Afro-American–has become outdated, parochial, stereotyped, and just plain corny. In its current attempts to be highbrow it becomes ponderous and pretentious in the extreme; when it tries to “get back to the roots” or “to the people” (whom these black artists usually barely know; they barely know themselves) it becomes nasty, vulgar, insupportably stupid–a virtual parody of the worst sort of KKK fantasies about black people.
The fucking “cultural nationalist” wants to go back to an Africa that exists only in his head. Let’s make one thing clear: Africa never was a wild jungle full of gorillas and spear-chucking negroes. It had empires stretching back thousands of years. We know that, or should know it. What we refuse to know is that these empires were just like all other empires the world over–that is, riddled with empire problems such as maintaining control over subject peoples, feudalism and other banal details. Most people could not read, let alone vote. We were not all “kings” and “queens”–most of us are descended from the subjects and slaves of those very same kings and queens. We don’t need to return to a feudal African empire where guys like myself would be condemned to being blacksmiths or shoemakers for life simply because I happened to be born of a blacksmith, or a shoemaker, or worse yet, a slave. (Note: in Ancient Egypt and Meroe, Medieval Mali and Renaissance Songhai or Kanem-Bornu (just to name a few empires), occupations were hereditary.)
The block boy (or block boy middle-class wannabe*) wants to “keep it real” while not knowing a goddamned difference between what is truly Afro-American and what white liberal paternalists concocted and passed off as “black.” Naturally, Mr. Keep-it-Real prefers the white liberal fantasy of the Noble Savage which, no matter how noble it sounds, is simply not who or what he is. In fact white liberal fantasies about blackness are merely the flip side of what the KKK thinks about blackness, but Mr. Keep-it-Real is so embroiled in concealing just who he is and what he thinks about life that he might as well stay backstage and not torture us anymore with his confusion. Mr. Keep-it-Real wants to be ignorant, primitive, corrupt, base, BAD, because that’s what he thinks “blackness” is. He sees himself as the white man’s shadow and can’t function without him or knowledge of him.
ORIGINALLY PUBLISHED IN KONCH MAGAZINE, JANUARY 2013, under PHILIP HENDERSON.
“Home” was a one-room, 35 square meter sublet on Hasenheide. From the outside it looked fairly glamorous; the walkway was lined with stately tenement houses, old-fashioned gas lamps, and chestnut trees. The marvelous 19th century Südstern cathedral was within close walking distance; overall the ambience was one of understated Gothic elegance.
From inside the flat was cursed with dim lighting, a non-existent kitchen, and faulty electrical wiring. “Fire hazard” was an understatement. The cheap Ikea bed was right next to the table on which I feverishly worked, digging myself deeper into an aesthetic hole. The “bathroom,” if one could call it a “bathroom,” was just a cheap shower stall with a toilet jammed next to it. Hot water was non-existent. The toilet itself was one of those horrible things with a built-in porcelain plank in place of the watery hole—one in which you could not only see your shit, but smell it, too.
Two years ago, I found myself stuck in this Kreuzberg hole with a disappointing realization. I had hoped for the better of three years that things would improve, that my financial fortunes would turn around, and that I would finally meet somebody special—the last being one of the main reasons why I came to this city. The realization was that—unfortunately, and for the foreseeable future—none of this was going to happen.
And another realization: that aside from an unfinished (and unfinishable) novel I had nothing to show for my being in Berlin.
It sounds like a corny cliché—just like something that would have happened anywhere else in the world, to anybody else—maybe in Paris, or even Harlem, where I originally wished to live. It was not heartening to know that in Harlem or Paris a flat similar to mine would have gone for four times its going price. Payday had been dragged out for over a week, and when I last checked my bank account, I had considerably less than the 420 euro it cost to rent it per month.
Nothing else that I had planned, either in my art or my writing, had been completed. I did not write a single one of the short stories I imagined I would write. My play—if you could call it a “play”—did not get beyond the basic sketch. There were a few minor poems, and a larger one that had just been published earlier that year; it turned out so far to be my only publication in Germany. The unfinished morass of a novel I had been slaving on for over five years.
Today, my situation is the same; only the dwelling has changed. It is considerably larger, yet considerably older, too. The bathroom is better constructed, although ice-cold in winter time (the flat is coal-heated). The rent is less than half of the old dwelling. My novel, thank God, is finished. But there is no publisher in sight, and absolutely no money to my name.
Even by the sorry standards of my expat friends, my case may be somewhat extreme. I can’t say for certain that I was “happy” to be in the hole. But I was certainly glad I was there, and not in a youth hostel—or, worse, back home in Maryland. I came to Berlin because I found it impossible to function there as an artist and an individual. In the U.S., in spite of having won an American Book Award I had the nagging suspicion that my ambitions were misguided, that I was devoting my life to a false vocation. “Real people” didn’t do art: they pushed papers in an office or, at least, lawnmowers. In America, real artists don’t need to be censored or imprisoned, because no one ever sees us. In Berlin—so we believe—people like ourselves are an integral part of the city’s cultural life. Although this notion is certainly open to doubt, it is true that Berlin as a rule is more congenial to the artist than New York, or Los Angeles. Rents are significantly lower than anywhere in New York or Los Angeles. Crime is also significantly lower, as is the police presence; one can walk most streets at any time of the day or night without fear of being killed.
For an African American expat—especially for one coming from a crude, philistine “urban” America—this may sound especially appealing. Adventuresome U.S. black artists must be surfeited with America’s overwhelming social problems, its lingering racism, its adolescent notions of “authentic blackness” gleamed from Hollywood and hip-hop; Berlin may well offer these artists a way out of such mindlessness. The space to create, to broaden one’s mind, to meet with other like-minded souls from all walks of life, still exists here—it has been eradicated in New York—and for that one can be thankful for the existence of Berlin. But unless one is already well-established upon coming here, financially or otherwise, the poverty and neglect one will face will not necessarily be less than that which one is already experiencing say, in New York, or Los Angeles.
In America, real artists don’t need to be censored or imprisoned, because no one ever sees us.
Naturally, one doesn’t think of such things in the very beginning. One is taken away by the euphoria of merely being in Berlin, of being free to take off one’s masks, to dress, walk, talk, or simply be any way one wishes. Now—unlike the South Bronx—you can walk the streets without perpetually looking over your shoulder for a thug, or cop, or both. Now you are free to seek out all those thousands and thousands of like-minded spirits who are said to be congregating in the innumerable bars, cafes, and bookshops across the city. You have been warned about the Neo-Nazis but you already know not to go too far out East. All the action, anyway, is in “Kreuzkolln,” a vague geographical sliver encompassing Kottbusser Damm, Mariannenstrasse, Planufer, and other connecting streets. And among the crowds of young students at the terraces and bridges are, mercifully, faces of color. You hear Spanish spoken—not merely the Spanish of Spain but also of Cuba, Mexico and Puerto Rico. And naturally, you hear American English—not merely that of American whites, but also, if one listens further, of American blacks. The scenery—most notably, around Chamissoplatz—makes you wonder just what it was you saw in Brooklyn. The buildings’ fancy façade work puts to shame everything you had ever seen in Boston or Philly. The upright street lamps are, indeed, gas lit. The streets are largely cobbled; the corner bar, which evokes in Americans many romantic notions of Europe, still exists. And of course there is an abundance of alcohol (which no one minds drinking out in the open), drugs (one can smell it wafting through the air of various Kreuzberg streets), and sex: love affairs of all kinds proliferate, prostitution is legal, and as the back-pages of Bild or B.Z. amply illustrate, anything one would want is literally available, for a price. There are galleries opening up, readings in abundance, and hoards of buskers—most of them “gypsies” from Romania or Bulgaria, whose jaunty music fills the summer air with the rhythmic blasting of horns and drums. (And as in virtually every other Continental nation, they are perceived as a menace.)
The first scale to fall from one’s eyes may take some time. You are too busy ambling along the streets of your new neighborhood, enjoying your new sublet or—if you are lucky—your new flat. While filling it up with furniture, or picking up stuff shipped over from the U.S., you notice that the faces of the employees at Postbank or DHL do not necessarily correspond to those in your neighborhood. Of course, one could have seen this the moment one’s plane landed in Tegel. There are no faces of color working on the tarmac; exceedingly few ones exist behind the desks at the airport. Berliners have found it easier to put colored faces on a poster than in any position where they may wield influence, or even, for that matter, earn a living wage. So far I have personally counted exactly six black bus drivers and about twice as many Turkish ones; there may be Asian bus drivers, I have yet to see them. (I have counted about two Asian cab drivers.) Black, brown and yellow faces are equally difficult to find behind cash registers in Kaisers and near non-existent in Aldi, Netto, Reichelt and other Berlin grocery stores and shopping outlets. There are exceedingly few transit employees or construction workers who are black, brown or yellow and virtually no black, brown or yellow cops, no black, brown or yellow executives, and no black brown or yellow faces in the halls of so-called Berlin culture. In virtually every respect—right down to Germany’s conspicuous lack of adequate civil rights legislation—Berlin reminds one unpleasantly of America fifty years ago.
Personally, I have no illusions as to what Berliners think of blacks—I had been to Berlin before taking up residence here, and have heard “nigger” used more frequently on these streets than in Richmond, Virginia. I have had confrontations with Nazi scum, as well as Turks, Arabs or Africans who despise black Americans. One doesn’t come to Berlin to escape the overwhelming racial tension that exists in, say, New York, the way that black expats came to Paris to escape the overwhelming tension of pre-Civil Rights America; one comes because one imagines it’s better to simmer in the German pot than to roast in the American fire.
Yet to simmer in the pot still means you are being cooked. The cooking is slower, more leisurely, but the end results are the same. James Baldwin wrote that the “weight” of New York City was “murderous.” Berlin’s weight seems lighter in the beginning—before you realize just how difficult it is for a foreigner to get a permanent flat in this extremely xenophobic city; before you realize that, even for Germans, jobs are impossible to come by, or before you have ever experienced winter-time Berlin: the longer one prolongs his stay in this city, the closer one gets to the unsettling truth about the city’s true spirit. “There’s a bold breed of people living in Berlin,” Goethe has written, “for whom delicacy means little. One must have hair on one’s teeth and be a little rough sometimes in order to keep one’s head above water (Goethe 127).”
Berlin is not a new Prague, let alone a new Paris. Berlin’s equivalents of Paris’s old Left Bank, Montparnasse or Montmartre don’t really exist. Paris, like Berlin, is a Northern city, yet with a distinctively Latin flair; Berlin’s Prussian hauteur is leavened with Yankee silliness and Slavic spunk. The names of some city boroughs (“Treptow,” “Pankow,” “Stralau”) and streets (Paul-Robeson Strasse) bear this out—even the very name Berlin itself; contrary to local lore it does not mean “Bear” but “swamp” in an old Slavic tongue. Perhaps this is no accident, for spiritually Berlin bears all the hallmarks of a human swamp: full of crabby people, constantly snapping at each other and pulling one another down to the same mean level.
One can sense this during any time of the year—certainly during the summer, when the celebrated Kufurstendamm fills up with the most obnoxious tourists in Western Europe. Yet even the sheer vulgarity of a Berlin summer is no match for the unspeakably raw meanness of a Berlin winter. It is not just the brusqueness in so many Berliners taking on a harsher edge, or even the Berliners bringing your own ugliness out of you. It is—as Henry Miller once wrote in Tropic of Cancer about Paris’s cold spells—a winter of the soul. Ernst Jünger, writing to Gottfried Benn said emphatically “one simply cannot be healthy” here. Elias Canetti also writes, in his autobiography, “… (H)ow quickly Berlin used up people. Anyone who didn’t know how to arrange things for himself was doomed….If you had awakened to your own animality before coming here, you had to increase it in order to hold out against the animality of other people; and if you weren’t very strong, you were soon used up (Canetti 294).”
One does have the feeling here that one is perpetually navigating through a vast, unruly jungle. Berlin does not have a spectacularly high homicide rate like, say, Detroit, or Moscow, or even a moderately high one like London or Madrid. Gun possession is relatively rare; what homicides do occur happen usually with a knife, or a club. Berlin has more understated ways of destroying an individual; its weapon of choice is apathy.
Passive-aggression is another. Recently neo-Nazis marched in the very heart of Kreuzberg, beating and stomping anything that wasn’t white. Locals certainly saw the march coming; few, however, cared enough to prevent it. Nazis had even gathered in heavily-Turkish Hermannplatz (which also has a considerable number of blacks) with little or no opposition. My guess is that the residents of “Kreuzkolln,” so called, thought themselves too cool, hip and “sophisticated” to bother with trivial things like violent racist attacks. (By contrast, the planned Nazi march in ultra-square Leipzig was quashed: anti-Nazi demonstrators prevented them from exiting the train.)
Berliners have found it easier to put colored faces on a poster than in any position where they may wield influence, or even, for that matter, earn a living wage.
It is this utter incivility and moral chaos—however low-key—that inevitably leads to bitter disillusionment. We had naively hoped the city would provide a refuge from the sickening vulgarity of Boston, or Baltimore, or Birmingham. Unfortunately Berlin’s boroughs have no shortage of philistines; in fact they tend to be in the majority, particularly in the impoverished East. Two years ago, or even six months ago, one might have blandly accepted these flaws as a part of Berlin’s local color. Now they are simply a major headache. Berliner “Schnauze”—the churlishness of a parochial people stuck in the 19th century—is as ubiquitous and hopelessly ineradicable as the bad weather, bad food and dog shit. We realize this after living in their dingy flats and riding the U-Bahn with them; shopping alongside them in Karstadt, Kaisers, Kaufland, and other stores; barhopping along Bergmannstrasse, Oranienstrasse, Prenzlauer Allee, and other so-called “bohemian” streets. And we begin to note details about local life that we, in our earlier enthusiasm, overlooked. You note that the next door neighbor who has seen you come and go for years has yet to acknowledge your presence; or that people of color in Berlin—perhaps more so than any other city in Europe—generally tend to avoid each other. You also note the Turkish kids hanging on the corner, perennially unemployed, dressed in fashions copied precisely from Jersey Shore, the popular reality TV show; you also note that too many seem to have copied precisely Italian-American racism. You see, of all things, “darky donuts” offered at the local bakery; you see the bullet-holes still in the dainty facades, the U-Bahn rails eternally under repair, the overabundance of broken glass, the ugly graffiti scrawled everywhere, the indescribable rudeness of store clerks and metro workers, the trash cans either burned or haphazardly opened by bored teens. In Ernst-Reuter Platz, a well-known comedian has a “political” poster of himself—in blackface. And above the old-time gas lamps, new NPD posters we never paid much attention to screaming for racial purity, promising to fly the “niggers” home on a carpet or, God forbid, “GAS geben!!”
It gets worse. There are the everyday events, the absurd happenings that occur anywhere but somehow shock deeper when they happen here. Coming out of the Yorckstrasse S-Bahn one night, ones eyes follow a trail of splattered blood all the way down the stairs to an ambulance outside, where an obese man lay inside with a knife buried in his chest. A confrontation in a Kaiser’s on trendy Bergmannstrasse one night ends with a man being hurled physically out of the store and into a woman on a bike, who strikes her head on a curb. In another Kaiser’s, a “wigger” wanna-be roughly kicks your roller bag and shouts obscenities at you—for kicks. You board a bus from Gesundbrunnen back to Kreuzberg one happy night and run into the most virulent Spanish fascists. A woman walks down the street on a clear spring day with a radiant smile on her model’s face which, shockingly enough, has been scarred with a razor blade. A friend of yours—a twenty-something white guy from Minnesota—comes to Berlin to be a writer and performance artist and winds up shooting heroin; another friend, German-Turkish, born into a high station in life (his father is quite wealthy and living in Sydney) nevertheless finds violent crime as his only recourse for securing the funds to complete his education. And yet another—a cheeky, twenty-something Latina from Seattle who also wished to be a writer and to taste Berlin’s “outré” vibe—wound up getting brutally stomped by her German boyfriend in front of all their friends who, not surprisingly, were also German. (Their “friends” simply sat and watched.) This is, unfortunately, but the tip of the iceberg, and not to make mention of your German friends who simply turned up dead one day in the bathtub or on the toilet bowl, having been burnt out by their own excesses, or simply years of hard-ship and scuffling.
Yes, it’s true. Berlin has its own ugliness which often rivals—and sometimes surpasses—that of the cities and towns we fled. We realize now that its streets and allees offer no true liberation of the spirit. This very flat city—much unlike Paris, or even Prague—does have its romanticism in choice areas (like Chamissoplatz, for example) but even these somehow unsettle with a bombastic glumness. It is not obscene and foreboding like New York so often is, but something cold and Gothic, sinister as a haunted house; it precipitates a certain unease in the spirit. Paris (according to rather unsubstantiated rumors) was a city of romance; Berlin, a city of cheap, tawdry sex, is where romance comes to die.
Naturally one’s resentment towards the city grows in proportion to one’s increasing awareness of its all too obvious flaws. And the main target of our exasperation will not be what we imagined we had escaped, but very thing we came here to embrace. Berlin’s much-touted “bohemia,” as it turns out, is an insufferable fraud, a mere middle-class pastiche. We were fooled by the proliferation of café terraces along Kreuzberg’s Bergmannstrasse or Oranienstrasse, or Prenzlauer Berg’s infamous Schonhauser Allee; the infestation of loud bars along Wiener Strasse, or the rash of hippies in Gorlitzer Park, where the stench of dope is stronger than the exhaust fumes. The truth is that where Paris had its Picassos, its Henry Millers, Chester Himes’s, Milan Kunderas and James Baldwins, Berlin merely has snarky, thinly talented young “hipsters” from Williamsburg. There are rare exceptions, of course, but nearly all of these new “artists” are white, over-privileged, thoroughly middle-class and thoroughly reactionary. The “Ex-Berliner,” a ridiculous rag which recently ran an article about a bike thief from Detroit (!), exemplifies what these privileged buffoons imagine “culture” to be. Few of its writers or artists would make the grade anywhere else outside of Berlin—not even in Williamsburg.
Add to this an unrelenting stream of German yuppies from Swabia (Germany’s Rhode Island) and Bavaria (Germany’s Texas), and you have a Berlin today that scarcely resembles the Berlin of even five years ago. German, Scandinavian, and Irish yuppies above all eroded the true bohemian spirit of 1990s Berlin, by buying most of the decaying flats and tenements in which this bohemia flourished. (In Kreuzberg, they were often bought from Turkish owners eager to sell their property and return to Turkey as wealthy men, rather than continue to live marginalized lives in a country that despised them.) Kreuzberg’s new bourgeois residents wished their new kiez to resemble their hometowns of Baden-Baden, Ulm or Ulster as much as possible. One by one, the notorious Berlin squats of the 1980s were killed off, sometimes violently; punk clubs began to wither and die, or—like Schokoladen—forced to clean up their outré acts.
And unfortunately, the cultural and political outlook of these new yuppie residents is no different than that of Ronald Reagan. It is bitter (saying you are a person of color) to walk along Bergmannstrasse and Oranienstrasse, not to mention Prenzlauer Allee, and watch them snatching their purses away, or hastily locking their car doors, or to overhear disparaging remarks about your race, or “auslanders” in general. It is nauseating to enter a reception in some supposedly “hip” neighborhood in Berlin and find oneself a source of amusement or contempt. It is nauseating to have to sit at a döner shop and endure the scornful stares of Germans and Turks alike. One can only build up a tolerance for such rubbish by developing a skin as thick as an elephant’s hide. Or do what so many other people of color do to survive in Berlin: forget you ever heard or saw it, or simply get drunk.
Of course, the typical Berliner Schnauze answer to the above dilemma would be curt and simple: why stay if you don’t like it? And, above all: why did you even bother to come, if you don’t like it? I know I am expected to answer such questions, which after all are posed by people who assume that it is acceptable to treat others with contempt—simply because they happen to be outsiders, moreover, of a different hue. For me, the questions are moot: given Germany’s history, and given that racial tolerance in Berlin was considerably higher before the collapse of the Wall, one need not answer them. A better question would be: where in hell is Berlin’s legendary Left when it comes to dealing with gentrification and rampant racial discrimination?
The truth is that Berlin’s so-called “leftists” have done nothing but waste a lot of words about “yuppie scum” and “revolution” while allowing this same “yuppie scum” to buy them out of their neighborhoods. On the other hand they’ve burned a good deal of trash cans during Berlin’s traditional May Day riots—a kind of political Mardi Gras where the alienated and frustrated let off steam for a day. Ideally, they should have been more tenacious in their resistance to yuppie incursions; burning their cars or, better yet, kicking their behinds would have helped (if they truly were as “leftist” or “radical” as they claimed they were). But that would have required of the Berlin left a political integrity they never truly possessed.
Nonetheless, Berlin’s true Bohemia is still very much alive. Truthfully it is mostly a musician’s bohemia, a direct carryover from the Paris expatriate jazz scene of the forties, fifties and sixties. Some of these musicians are undoubtedly brilliant, even geniuses, which is all the more shameful to see them—after so many years—reduced to playing in the street, or still passing the hat in fifth-rate watering holes, still playing the same trite arrangements of “Summertime” or “Mustang Sally” and, needless to say, completely unknown outside of Berlin. The sordid details about their everyday lives—drugs, drinking, infighting, arguments, the failed and failing relationships with lovers and spouses, the constant withering of old friendships and partnerships, the hot air about new projects that usually comes to nothing—I won’t mention here.
Any artist here serious about creating must be prepared to build another Berlin Wall—around oneself.
The rest of this bohemia is typically in dire straits. There are street performers, many from Spain, Italy, the United States, and Latin America, who have found it more lucrative to deal directly with the crowd than to slog it out on stage. There are actors, acrobats and dancers of all persuasions, a few whom are known, most of whom are not. There are painters here, who—unless they have gained a degree of fame from outside—do not fare particularly well; even street artists fare poorly here compared to other cities. (However, this is understandable in light of Berlin’s obvious material poverty.) Most of the new fly-by-night galleries feature new art that is less than mediocre: color Xeroxes of donuts, cassette tapes (which I have actually seen in Neukölln), and other junk referencing the bored, cushioned lives of Berlin’s art hipsters. The situation for writers is scarcely better. From this writer’s perspective the scene was far more lively and open in the late 90s when, according to the late Erich Maas, “a lot of second-rate artists (were) fucking around on the scene.” Unfortunately, it has worsened: the second-raters have become a new Berlin literary establishment, cranking out hermetic little poems and short stories about—you guessed it—the lives of the bored and cushioned. (Anybody who writes of anything else is routinely marginalized.) There is no “writer’s district;” though tiny, picturesque Friedenau once boasted the likes of Günter Grass, Uwe Johnson and Rainer Maria Rilke, they can hardly be found there today.
Berlin’s appreciation of the schriftsteller is a mere two steps above New York City. I believe this is only because Berlin does not have a Madison Avenue culture that thoroughly marginalizes writers. One thing you quickly realize is that you are not respected more because “schriftsteller” is scrawled into your visa—so long as you don’t write in German, of course. German audiences at German literary institutions generally ignore the speaker if the reading is not in German—this regardless of whether or not they can understand English; their ingrained chauvinism prevents them from even acknowledging your presence. It is made uglier by an equally ingrained cultural arrogance—the German audience pretends it knows more about the reality of the auslander than the auslander knows about his, or hers.
And there are virtually no publications that take good writers seriously. A few very small magazines (such as Sand) have appeared, all too briefly, and disappeared through lack of funding or interest. The Ex-Berliner doesn’t count; their “writer’s series,” hosted at Kaffee Burger is limited to the usual quirky Rick Moody schlock, with as much depth and taste as a soy bean café latte. And unless they are grinning exotics from Martinique or Zimbabwe—something charming, humorous, and above all, irrelevant—black writers are generally ignored.
However, I think it is still possible to actually create in Berlin. The aspiring artist will note that the French flaneur tradition can still work here, for there is certainly a lot to observe, much of it amusing, more of it tragic and ridiculous. (Berlin, above all, is a city of grotesques.) Such a person will not be held in much regard by Berliners (who don’t seem to hold much of anything in regard) but at least, one won’t be so relentlessly questioned by landlords as to one’s ability to pay; nor are the police going to stop and question you, as they might do in modern-day Manhattan. Nor are your friends as inclined to drag you through the coals for your not having a job—most likely your friends themselves won’t have jobs—for being on Hartz-4 in Berlin does not quite carry the same social sting as Welfare does in the United States. (Many years ago, on the super-hip, super-swinging Lower East Side, I casually admitted to being “lazy” to a friend of mine, an art dealer, who had spent a good deal of time in Berlin before the Wall collapsed. His response was typical of a dyed-in-the-wool New Yorker. “Lazy!?” he shouted in my face. “Why the fuck would you even SAY such a thing? Don’t you know other people have to get up to work in the morning?”)
And yet—in the 22 years since the Wall has collapsed—there have been absolutely no artistic movements in Berlin. In fact there has been in the main a serious shortage of genuinely challenging, groundbreaking Berlin art. A probable cause for this began to dawn on me, shortly after my seventh or eighth trek to the city, after I had settled into an apartment in a cozier, quieter section of Kreuzberg. I found myself unable to produce anything of any real value my entire time there. Maybe it was because, having recently left America, I needed a necessary “time of isolation” to start seeing the world through my own eyes again, and not those of my family, friends, or CNN. Yet just the same, I felt (in spite of my relative ease) somehow distracted by my new surroundings, the readings and concerts I felt obliged to attend, the parties I felt obliged to crash, the lure of too much wine, weed and of course, too many dates with too many needy women. Any artist here serious about creating must be prepared to build another Berlin Wall—around oneself.
But there are more concrete causes for Berlin’s artistic stasis. Aside from the chronic laziness and lack of focus on the part of their artists, Berliners are simply disinterested. This cheeky, inward-looking, blue-collar bunch is simply not keen on seeing all these foreigners in their city, invading their corner pubs and occupying their apartment houses. Whatever they think of art in general, they really do not care at all to hear some spade woodshedding on violin or piano or tenor sax, or some spic typing away in a third-floor, one-room wohnung he managed to sublet from a German. Berlin is keen on one thing only—gentrifying: gentrification meaning corporations who can pump money into a city which remains, after all, very poor by Western standards. The rents are low for a reason, of course. The unemployment rate stands at a sobering 25%. The hoards of junkies congregating at Kottbusser Tor, the drunks gathering at Viktoria Park and Hallesches Tor station are also there for a reason. They are Berlin’s “block boys,” as are the gel-haired, leather-jacketed, uptight Turkish youth, who kill time on street corners, in internet cafes and hookah bars. Most of them collect Hartz-4 or Arbeitslosengeld. Corporations, not third-rate artists, bring in cash; so does mass tourism, which means that Berlin’s image must be scrubbed squeaky clean. Bergmannstrasse has become indistinguishable from any East Village avenue. Dunckerstrasse, once the center of East Berlin’s radical culture, looks like any street in Georgetown, District of Columbia. The club scene has also significantly deteriorated. People with brains generally avoid Yorckschlössen and similar clubs, leaving them to ugly, middle-aged tourists (or ugly, middle-aged Germans). Night after night, one hears nothing but the same junk played by the same lazy musicians, largely ex-military blacks, who have been clowning since 1980. The night-club owners are largely to blame for the situation; they should be put in the dockets at Nuremburg. After all, who in one’s right mind wants to hear “Summertime” played until one can’t even see?
The yuppie, of course, wishes to hear nothing. He doesn’t need a “night club”; he can listen to his iPod and stay at home, or in his Mercedes. So inevitably the clubs will shrivel up and die. Yuppies don’t want any “scenes,” any wild punks, any bohos. And as the city grows more gentrified, the former punk/bohemian centers are forced to uproot themselves (along with people of color, now currently pouring into Berlin at unprecedented rate) to Wedding; and when Wedding shows signs of gentrification, possibly to Adlershof, or Lichtenberg. And of course, it won’t end there.
So it dawns on you that Berlin—in spite of its having saved your ass—is merely a stepping stone, a halfway house. You also realize that you are staying in Berlin not so much because you love it, or even like it, but because you are simply afraid of moving on. In some instances, there may be no other stones left. So you stay on the Berlin stone and find a tolerable (if not entirely comfortable) niche; you further enmesh yourself in the illusion that you are doing something (or going to do something) significant. If you are lucky you stumble into a relationship with a German that ends in marriage; with marriage comes an unbefristet visa, and with an unlimited visa comes Arbeitslosengeld, and with Arbeitslosengeld a slackening and loss of determination. You are going under—not dramatically, in the New York fashion, but gradually, piece by piece, in the understated German manner; it shows in the increasingly shriveled look your face gets with each passing year. Even if you do leave—as many of us do, sometimes for years—you inevitably find yourself coming back, drawn in by memories of a Berlin that now exists solely in your head.
Or finally the last scale will fall from your eyes the day you realize you are even more obscure and unheralded than the day you first landed at Tegel; that all of your relationships have ended in failure; that you are denied the flat you wanted, or denied a gig, or laughed at or beaten up in the streets of your favorite kiez simply because your skin, or even your hair, is too dark. And then—stones be damned—you finally leave for good.
Of course, the same can be said about every single oppressed group of people all over the world, including my own.
Now, if only African Americans with brains can revolt against our own increasingly nazified police forces, and that neo-plantation monkey culture (aka “urban culture” or “unhip hop”) and the uber-wealthy white demons that spawn all this trash: the 1% Oligarchy that thinks Negro entertainment should not only entertain clueless middle-class white people all over the world, but psychologically prepare young black kids for a lifetime of slavery–inside supermax plantations. The new plantations are worse than the old, of course: on the old plantations the slave, however shackled, was as close to nature as one could get. In the new supermax gulag/plantations the slave is as far away from nature as one can get. One can call it “progress” in a very sick way.
This is a revision of an old article that was originally posted in 2010 on Open Salon, which is now defunct.
At the time I wrote this article–around 2009 or so–I feared that my assessment of Egypt, a country I had lived in briefly at the end of 1987 and early 88 and visited again between 1990 and 1994, was too harsh. Maybe my recollections had been tainted by my disgust over Egyptian racism. Like most visibly black people who have visited that country, I have fond memories of tangling with Caironians (or Cairenes), many of whom were darker than me, yet despised me all the same for being insufficiently light enough for them to kiss my ass. “Soudani” was the word I recalled being used at the time; I don’t remember being called “abid”–I guess I wasn’t so dark to be considered a slave by their myopic eyes. (Then again, I was virtually indistinguishable from a very large number of young Egyptian men.) And them good ole Transit Thugs (aka Cairo’s notorious Transit Police, which they proclaimed themselves to be with crude-looking armbands in both English and Arabic), who loved to hang out every night on street corners and back alleys, beneath bridges and the entrance to metros and in doorways, bayonets drawn (and usually with the sheaths removed), cheap AK-47s at the ready to shoot down whomever they felt like; the unbelievable filthiness of streets such as Clot Bey and Sharkas el-Wastany, easily the dirtiest and most decrepit streets I have seen anywhere in the world.
My reason for being in Egypt? Simple. I was trying to make it to Bangkok, by way of Bombay, Madras and Penang, on the money I was to save teaching English! Of course, it sounds silly. I was only 20 years old and was completing my first novel, Life of Death, which would go on to be a smashing failure in the years to come.
In the fall of 1987, I lived in Cairo, largely on Emad-el-Dine Street and Ramsis Street, in the Hotel Claridge and the Fondouk Monte-Carlo. I hated the city with a passion.
Naively, I assumed I could obtain a teaching job simply because I spoke good, proper English. Little did I realize that these jobs almost always went to Caucasians. (Coincidentally a Mexican-American woman had attempted to do as I did a few years later, with identical results.) I was eaten alive by mosquitoes in a series of charming hotel rooms in Cairo before I was down to my last hundred dollars; by sheer luck I managed to find the very basic yet very friendly and cheap Monte-Carlo, which offered me a bed for two Egyptian pounds a night. (At the time, that was 90 cents.)
Alexandria was much more to my liking. I found Alexandria to be infinitely friendlier, easy-going, cosmopolitan, languid, suggestive of a sensuality which, upon closer scrutiny, either no longer existed or just perhaps, never did. I learned the long, hard way that whatever Alexandria appeared to be in my Durrell-infested imagination, it was not a “wine-press of love.” It was not Havana, let alone Salvador de Bahia. Hell, it wasn’t even Athens.
Cairo was worse. It was, and remains, an overcrowded, surly, sectarian, materialistic, hopelessly anti-intellectual (primarily for outsiders who don’t know where to go to find people to talk to, of course), sexually repressed, bigoted, feces- and syringe-ridden cesspool. Ever see the video clips on YouTube showing a day’s walk through the streets of Cairo? Well, that is exactly how I remembered it, only slightly worse–or maybe slightly better? I can’t tell. In my recollection a film of greyish-brown dirt coated the entire city, from the airport to the tenements to the minarets to the palm trees and, finally, the people–myself included. There was an all-pervasive, lingering stench that hit your nose once you landed in Cairo International Airport (CIA, indeed) and did not leave until you departed Egypt. The stink is still there.
After 1994, the allure of Egypt and the so-called “Orient” had faded. I was never a good Orientalist; I was too cynical, too inclined to see things as they were and not the way other people had wished to see them. I could no longer close my eyes to the sheer wretchedness of Egypt, and the Mediterranean in general: the cultural, intellectual and sexual barrenness, the suffocating uber-conservatism, the sub-Neanderthal machismo, the obsessive white-worship, the subtly snide Negrophobia and hatred of darkness (which undoubtedly extended to South and Southeast Asians, primarily Filipinos), and a host of other nice things that, today in the 2010s, appear to have overwhelmed the entire region. For instance, it is difficult to imagine that the cute hotel I once stayed in during my first evening in Aleppo is now just a pile of dust; that most of the people I met there, as well as in Damascus and Latakia, are either dead, injured or in exile. But this is exactly what has happened.
In Egypt, the ruin appears to be internal rather than external. The country at times looks like a distorted cross between Ceaucescu’s Romania and Apartheid South Africa, with a touch of Bush’s Texas thrown in. The poor Egyptian people, then as now, appeared to be scared of everything: their minds, their bodies, their very souls. Egypt has degenerated into a primitive place, a savage monstrosity, a barbarian empire at the edge of Africa—something straight out of the minds of Edgar Rice Burroughs and the creators of Danger Island. It was not just the extraordinary evil of the Mubarak regime nor the current psychosis of the Sisi regime, but the even more extraordinary acquiescence of the Egyptian people in the face of this monstrous evil (much of which is paid for by U.S. tax dollars, to the tune of 3 billion per year). The outright moral and intellectual bankruptcy of the Egyptian leadership has trickled down and infected literally every class of Egyptian to the tiny urban professional middle class to the mass of fellaheen in the villages along the Nile. This country has become, quite literally, a cancer unto itself.
Quite unbelievable to many outsiders—given their actually being in and of Africa–is their anti-black racism. In recent years, this racism, which was always quite bad, has reached pathological proportions, owing to the immigration of large numbers of Sudanese refugees to the country. Sudan has, in effect, become Egypt’s Mexico, South Sudan being its El Salvador. In proportion to the waves of anti-Mexican and anti-Salvadoran feeling sweeping the U.S., one now sees a hysterical Negrophobia, infesting the minds of the average Egyptian on the street. It also seems oddly concomitant to the even more hysterical anti-Arab hate festering in the minds of Israeli Jews, particularly settlers on the West Bank and Gaza Strip. Movies–with one or two exceptions–showing Sudanese as hookers and drug dealers and boabs look suspiciously like racist American movies of earlier decades. Of course it would be too easy for an Egyptian to explain his way out by blaming this racism on America; Egyptian Negrophobia predates the very existence of the USA, and certainly the existence of Israel.
Their anti-black racism is all the more ridiculous seeing that Egyptians themselves, in their physical makeup and temperament, are largely African or half- or quarter-African. Physically many of them resemble African-Americans, Afro-Cubans or Brazilians. Ridiculous, but, for those of us who are of the African diaspora, and familiar with the idiotic self-hatred that African-Americans face concerning hair, skin-color, etc., obnoxiously commonplace. This author has heard it all, not merely from racist Egyptians, but from equally racist Cubans, Puerto Ricans, Brazilians and, naturally, African-Americans. What person of color coming from a racially mixed family hasn’t heard this rubbish, whether they care to admit it or not?
In Egypt, the “tragic mulatto” mentality is virtually the national temperament. They are also the biggest, most slavishly subservient Uncle Toms, perhaps in the entire world, second only to Sudan (who are Uncle Toms to Egyptians). They show no shame in their obsequious worship of white skin and white blood, and when you listen to them they sound less like Arabs or Africans and more like retarded Ossis from Mahrzan or Hellersdorf, in East Berlin. The obscene rage and hate they inflict upon the Sudanese is really a collective outpouring of self-abnegation. They do to the Sudanese what they wish they could do not only to their own worthless, despicable government; their mass-murdering, rapist-closet-queen police; their lying, perverted, hypocritical religious leaders; their phony, shallow, posturing, know-nothing “intellectuals,” their wanna-be white-boy bourgeoisie, but also to themselves, for actually being alive and so, well—Egyptian. In the niggerness of the Sudanese, they see their own niggerness reflected back at them, their own hopelessness in their decades-long cause to whiten their skins and souls. All appearances to the contrary, honkification has failed miserably in Egypt, and they know it.
The lumpen-elite of a cursed nation shows its fat, stinking arse to the world
The Egyptian people have come to personify everything that is wrong with either Arabs or Africans. They are ashamed of their own history, one of the world’s oldest; they are both disgusted and ashamed at their own sexuality (hence their hysterical Puritanism, which makes major cities like Cairo and Alexandria look like England in the 1880s); their own physical appearance, which is closer to that of the black Africans they despise than the Arabs or Europeans they so pathetically worship. Their lives and souls are so ruled by hate, ignorance and stupidity that they have indeed become numb—in the way that Germans, before the advent of Hitler, became numb. It would not surprise this author if Egypt became the seat of a new, ugly, fascist empire, with a genocidal hostility towards anything and everything African, or even Arab: I was not surprised to find an Egyptian blogger one day bitterly ranting about how much he despised “dirty Arabs”.
But it would be even less of a surprise if what we know today as Egypt simply collapsed like a deck of cards, consumed by its own frustrations and hatreds, leaving itself wide open for invaders either from within or from without—something which has happened far too often in Egypt’s extremely long history.
In 2010, I referred to the late twat/caliph/pharaoh/HNIC Mubarak as a vampire but the term still applies to Sisi, the latest in a long line of pharaoh/vampires. HNIC is Head Nigger In Charge (or Head High Yaller Coon In Charge, to be more accurate).