The breathing of Jordan Neely

“I can’t breathe” is a compelling phrase for a reason, remembering the ignition of the case of William Floyd; which is exemplary because of its recurrence, in the no fewer recurring sparks between blacks and the police. It’s not a minor point that a lot of those cases involve black officers, so the lines are not that clear here but blurred; with the only rationality that whoever takes a stance is on the wrong, or taking political advantage of its ambiguity.

More often than not that’s just what impedes the solution in any contradiction, entangled by is political weight; but in this entanglement the blacks are the ones to losses more, since is their own life what’s at stake. So it’s up to the blacks to search for an effective solution, over those boundaries of the political gain; and it’s not to take or point the blame, in and idealistic call to upfront their social struggles, in another political stun; but to try to understand the reasons behind all those deaths, even if racially motivated, and stop the trend.

This doesn’t work in its traditional ways of direct confrontation, but in the smartest of surrounding the provocations; because it should be clear that this recurrence illustrates a system so corrupt that’s not able to fix itself. But to think that any other system would be better is to ignore the problem of political systematism, lethal in its contradictions; which is why we should take responsibility and be creative in our relationship with the structural powers, by our own.

Ver en Kindle

Whomever reclaims a faster solution for a so old and intricate problem, is only feeding the contradiction; because its roots are so deep in the time and fabric of society, that can’t be fixed so easily as with a stun. So in order to fix it would be better to dig in the field, until find that specific twisted root and correct it; which is so hard labor that only the directly interested in a real solution could face it, avoiding the —as obvious as corrupting— political gains.

The image that blacks were emancipated by the country, rather than by themselves, is the basis of the Jim Crown; which were not just a malevolent engineering of society, but mostly a cruel and dysfunctional  reduction of blackness. We Cubans knows a little about it, because the Cuban society was built against that idea of a freedom gave by the Americans; which was only partially true, because it culminated a century of Cuban fight against its development as a Spain colony.

As the same, American black history doesn’t start with the emancipation nor with the struggle of the civil rights; which wasn’t in order to protect the political interest of the blacks, but those of their protectors. The proof of this last argument is on that persistence of racial clashing in the society, even during the civil war; due this twist in their own roots, intertwining all its elements on its own structure, in order to maintain its original form.

Ver en Kindle

Black history in America starts long before the Civil War, with proved rebellions like Stono Bono and the Seminole; the Civil war was so stagnated in its own contradictions, only solved with this twist of the black history; but this history was already consistent by its own, and eventually would have led to black emancipation, in its own way. It’s this submission of the black history —to the poisoned gift of the whites— what obscures the lines here; because it’s what sparks so many contradictions along its different parts, imposing that vicious victimhood in the blacks.

That’s what explains the recurrent problem of violence among blacks, intrinsic to our political marginality; not something to solution with protection programs, so violent that instill its poison on our already twisted roots. We need to reestablish our own history, in our own terms, only that not as a social discourse for political gains; but as a way to reflection over life with our own cosmology, knowing wat we are and what we are able to do with ourselves.