YOUTUBERS EXPOSING BLACK FAMILY DRAMA FOR PROFITS

YOUTUBERS EXPOSING BLACK FAMILY DRAMA FOR PROFITS:

YOUTUBE FAMILY DRAMA HAS REPLACED SOAP OPERA SHOWS.

CHILDREN OF THESE YOUTUBERS WILL SUFFER CONSEQUENCES OF THEIR PARENTS' GREED.

"Don't answer the foolish arguments of fools, or you will become as foolish as they are."
Proverbs 26:4


Sources: YouTube, Google


Many Black women have discovered a new LEGAL way to earn money to help support their families.

Posting home videos on YouTube and making money from ads which play on those videos has provided a lucrative opportunity for Black mothers to remain at home while still bringing home the bacon.

The most lucrative YouTube videos within the Black community appear to be those filled with Ghetto drama from their own families.

So uploading videos of Black husbands and wives fighting is worth big bucks from YouTube and Google.

Can you say watching Ratchet videos on YouTube while exposing family drama has replaced watching Soap Operas on television??

Sounds great right?

Sounds too good to be true right?

Guess what?

It is true however there are caveats.

One day when Ratchet, Ghetto YouTube channels from these Black women are no longer in high demand, will these Women long term suffer consequences by not being able to become gainfully employed?

One day when Ratchet, Ghetto YouTube channels from these Black women are no longer in high demand, will the Children of these Women suffer consequences by not being able to be accepted to good colleges?

At what future risk are these Black Women willing to pay just to earn a lucrative YouTube check today?

I can hear the sounds of REGRET and Ruined REPUTATIONS fast approaching.

BLACK MARRIAGES vs MENTAL HEALTH CARE: BREAKING UP BLACK FAMILIES

BLACK MARRIAGES vs MENTAL HEALTH CARE: BREAKING UP BLACK FAMILIES

TAKE HEED BEFORE TRUSTING A THIRD PARTY WITH YOUR RELATIONSHIP.

Sources: Huffpost, YouTube

Most Licensed Marriage Therapists actually practice pre-divorce counseling disguised as marriage counseling.

Many BLACK Couples say marriage counseling caused more harm than good for their relationship because the Therapist took sides.

Take heed before trusting a Licensed "Marriage" Therapist to help you and your spouse work through relationship issues.

You just may find yourself in Divorce Court.

***** Marriage Counselors: Things They Don’t Want You To Know

You’re ready to talk and — finally — so is your spouse. But who can you trust when your heart, time and money are on the line?

Here are the 10 things your marriage counselor won’t say.

1. I have no business giving relationship advice.

Divorce rates for baby boomers have doubled in the past 20 years, with one in four couples over age 50 calling it quits by 2009, according to a study from Bowling Green State University released earlier this summer. Although overall figures have fallen in recent years, some estimates still put the divorce rate for all new marriages at roughly 50%. But couples looking to stave off a split may want to choose their expert help with care. Training and experience levels among purveyors of marriage advice run the gamut from never-took-Psych-101 to spent-more-time-in-school-than-your-doctor.

State-licensed psychologists, psychiatrists, mental health counselors and social workers can all offer sessions for couples, as can licensed marriage and family therapists. To earn the latter distinction, therapists are required by states to get at least a master’s degree in the discipline and a passing score on a national licensing exam, followed by a set number of client hours — from 1,500 hours in New York to 3,000 in Texas — under the supervision of another fully licensed practitioner. But pretty much anyone can hang out a shingle as a marriage coach, relationship adviser or other uniquely labeled provider of “alternative marriage counseling” — they just can’t call the services “therapy.” License or no, experts say the risk for consumers is that it’s so easy to pick a provider who doesn’t have the education or skills to solve their problems.

A license provides a baseline — the client knows that the therapist has experience and education in the field, which isn’t guaranteed with unlicensed providers, says Chris Van Deusen, a spokesman for the Texas Department of State Health Services, which oversees licensing. It’s no guarantee, however. Couples should ask about the provider’s overall qualifications, says Dr. Karen Ruskin, a Boston-based licensed marriage therapist and clinical member of the American Association for Marriage and Family Therapy. For example, an unlicensed provider might well have earned a psychology degree or completed training or certification courses in relevant areas. Pastors and other religious leaders can get counseling certifications or even qualify as a state-licensed pastoral therapist. 

Some licensed professionals, on the other hand, may offer services to couples as a side effort but lack marriage-specific training, she says. 

Plus, many of the consumer complaints about marriage therapists that Texas receives each year are linked back to therapists who are practicing despite having an expired license, says Van Deusen. 

Most state departments of health services maintain a database consumers can check to confirm a provider’s licensing status, and to see any complaints that have been logged against him or her.

2. You’re not going to make it.

Dr. John Gottman, who developed the Gottman Method of couples therapy and co-founded the Gottman Relationship Institute that certifies therapists in the method, has another claim to fame: He has said his studies in the field enable him to predict within minutes of meeting a couple whether they will eventually divorce, with better than 90% accuracy. 

Just don’t expect Gottman (who wasn’t available for an interview) or any other therapist to tell you flat out, says Dr. Dave Penner, a licensed clinical psychologist and the assistant clinical director at the Gottman institute. “You don’t say to a couple, ‘Too bad, you’ve got all the predictors of divorce,’” he says. 

That’s not conducive to therapy, which is about changing those behaviors, he says. (Of course, telling a couple that their chances of resolution are nil would also mean they’d stop going to — and paying for — counseling sessions. 

But therapists say hiding information just to keep clients coming isn’t ethical.) A 2005 Journal of Consulting and Clinical Psychology study found that five years after receiving eight months of therapy, half of couples said their relationships had improved. A quarter were divorced, and the remaining 25% were still having problems.

Couples may be able to pick up a few cues, however. A practitioner might point out that a couple has major challenges ahead, or is exhibiting some characteristics that can lead to divorce, says Penner. 

Expect to be called out if you’re obviously coming in just to go through the motions, but not to attempt actual improvement, says Dr. Lynda Doyle, a licensed marriage therapist in Yarmis, Maine. “You can tell somebody’s already checked out of the relationship,” she says. “I’ll tell them they can do fake therapy for another five sessions if they want, or try the real thing.

3. I like your partner better than I like you.

Over the course of trying to resolve marital problems during the ‘90s, John Wilder of Midway, Ga., and his then-wife saw nine different marriage therapists. None of them helped, says Wilder, who has a bachelor’s degree in behavioral science and has since trained as a marriage coach. 

His main gripe: He contends that because the counselors didn’t address problems equally, they did more harm than good.

It’s not uncommon for couples to feel like their practitioner is playing favorites, and that won’t help them solve any problems, says attorney Kenneth Altshuler, president of the American Academy of Matrimonial Lawyers and husband to marriage therapist Doyle. (The two say they don’t refer clients to each other.) It can also make a divorce more acrimonious.

Therapists say that most of the time, any imbalance is inadvertent. With two people sharing session time, it’s not easy for even an experienced counselor to split attention 50-50, says Doyle. 

Or one person may be more comfortable with the therapist or the style of therapy than their partner, leading to a sense of unfairness. The couple’s issues can also be more weighted toward one party — say, if one has committed adultery — in a way that leads to a more imbalanced talk. 

Couples shouldn’t be shy about bringing up perceived favoritism during sessions, or about asking for another referral if they feel balance isn’t restored, says Doyle.

4. I’ve got my own baggage.

Styles can vary widely among therapists, coaches and other practitioners, and that’s not something that’s typically apparent by looking at their listings in the phone book or on an insurer’s website, says Dr. Arshad Rahim, a vice president with physician data and review site HealthGrades.com. 

Traditional counseling is primarily about solving the problems, but there’s also the relatively new field of “discernment counseling” that has the specific aim of helping couples decide whether to stay together or divorce. Some practitioners are more pro-marriage than others too. 

The therapist’s personal history may also have an influence, says Altschuler. “I tell clients, you need to find out about the marriage counselor,” he says. “Is that person divorced, or going through a divorce?”The best approach is a direct one: Ask them, preferably before booking an appointment.

Most of the time, though, the practitioner’s approach isn’t “wrong”; it’s just not a good fit for the couple — which makes the sessions unlikely to be successful, says Rahim. Even if the couple decides to go elsewhere after one session, their bill can still amount to several hundred dollars. 

Ruskin suggests asking for a free phone consultation before scheduling an appointment. “Ask them to describe how they feel marriage problems are resolved,” she says. Wilder says many coaches also offer free in-person consultations or a money-back guarantee if the couple feels the first paid session wasn’t helpful.

5. Anything you say can be used against you — in divorce court.

Something called “therapist-patient privilege” typically keeps your mental health professional from divulging details of your private sessions in a court of law or elsewhere. But that privilege applies to one-on-one relationships, says Altschuler. “When a marriage counselor sees two people, arguably there’s no confidentiality, since there are three people in the room,” he says. State law on that point varies, and unlicensed experts seeing couples often have less legal standing to claim that information revealed during their sessions was privileged. (The American Association for Marriage and Family Therapy’s code of ethics requires therapists to disclose any limits to clients’ right of confidentiality.)

Most courts try to keep marriage counselors out of the proceedings, though, unless they are testifying to something serious, Altschuler says. Most of the cases where he’s seen a marriage therapist testify focused on admissions of abuse that were made in session. It’s more common that seeing a marriage counselor simplifies a divorce, he says, by helping a client figure out what they want and how best to proceed.

BLACK PEOPLE vs MENTAL ILLNESS (STIGMAS)

MOST BLACK PEOPLE PREFER TO BE CRAZY THEN TO SEEK MENTAL HEALTH TREATMENT:

IN 21st CENTURY BLACK AMERICA, TREATING MENTAL ILLNESS REMAINS A STIGMA.

MANY "SECRETS" IN BLACK FAMILIES ARE ACTUALLY CRIMES (INCEST, DOMESTIC VIOLENCE, CHILD ABUSE).

Sources:  Psychology Today, Atlanta Black Star, Mental Health America.net, YouTube

~ Highlights:

At least one million BLACK people in the United States suffers from some form of treatable Mental Illness.

However instead of seeking professional Mental Health treatment most BLACK people prefer to remain in a state of Psychological Delusion or Psychosis because BLACK people are supposed to be "Strong".

Thus in many BLACK communities crimes against humanity (Incest, Domestic Violence, Child Abuse) continue all in the name of "hiding family secrets".

Although ill-equipped to do so,  BLACK Churches are often Substituted for a Licensed Mental Health Therapist's couch. 

***** Why African Americans Avoid Psychotherapy

~ Black people shy away from psychology's solutions to mental health problems. 

African Americans share the same mental health issues as the rest of the population, with arguably even greater stressors due to racism, prejudice, and economic disparities. 

Meanwhile, many wonder why African Americans shy away from psychotherapyas a potential solution to challenges such as depression, anxiety, post-traumatic stress disorder, marriageproblems, and parenting issues.

 As a Black psychologist, it is troublesome that so many African Americans are reluctant to make use of psychology's solutions to emotional hurdles. 

Here are some of the issues I've encountered in my research and clinical practice, with practical ideas for addressing this disparity.

Stigma and judgment

In places like Los Angeles and New York, everyone and their pet has a therapist, yet even among the wealthy and elite, many African Americans continue to hold stigmatizing beliefs about mental illness. 

For example, a qualitative study by Alvidrez et al., (2008) found that among Blacks who were already mental health consumers, over a third felt that mild depression or anxiety would be considered "crazy" in their social circles. 

Talking about problems with an outsider (i.e., therapist) may be viewed as airing one's "dirty laundry," and even more telling is the fact that over a quarter of those consumers felt that discussions about mental illness would not be appropriate even among family.

In a study I recently completed, one African American gentleman noted, "I was just embarrassed. Getting this type of help has, and continues to be, like a sore thumb in the African American community. 

Unfortunately, I don't have insurance, so my fear was that if I sought help, it would not be good because I couldn't afford it."

Likewise, African Americans may be resistant to seek treatment because they fear it may reflect badly on their families–an outward admission of the family's failure to handle problems internally. 

Something I found in my own studies, is that even among African Americans who suffered greatly from mental disorders, many held negative attitudes about people who obtain mental health care. 

No matter how impaired they were, they didn't want to be one of "those people."

Many African Americans with mental disorders are unaware that they have a diagnosable illness at all, and are even less aware that effective psychological treatments exist for their specific problem. 

Because of the taboo surrounding open discussion about mental illness, African Americans often have little knowledge of mental health problems and their treatments.

Concerns about therapist or treatment process

Many African Americans also have concerns about treatment effectiveness, which may be due to both lack of education and cultural misgivings. 

Apprehension about clashing with the values or worldview of the clinician can cause ambivalence about seeking help, and this may be especially true for the many who believe that mental health treatment was designed by White people for White people. 

African Americans view the typical psychologist as an older, White male, who would be insensitive to the social and economic realities of their lives (Thompson et al., 2004). 

In actuality, however, even though African Americans are underrepresented as psychologists, they are well-represented among mental health providers in general, and can be found among the ranks of master's level clinicians, such as professional counselors and clinical social workers. 

These types of therapists can be very useful for many sorts of difficulties, including family problems and many mental health needs.

Anxiety about therapy may also be related to a lack of knowledge about what to expect from the treatment itself. 

Indeed, many African Americans with mental disorders express fears about being involuntarily hospitalized, and are unwilling to share their symptoms for fear of being "locked up" or "put away."

Yet even those who are willing to brave treatment may not place therapy among their priorities. 

Work, family responsibilities, commitments, and transportation issues all can overshadow the need for therapy, which may be viewed as a luxury endeavor when there are kids to drive to little league and dinner to make at home. 

This troublesome reality suggests that despite struggling for years with a mental disorder, many are reluctant to take time for themselves to get better. 

Cost of treatment and lack of insurance coverage

The financial burden of mental health treatment is a barrier that affects everyone, but disproportionally affects African Americans due to lower incomes and reduced employment opportunities. 

In my own research, I found that those most concerned about cost are more likely to be uninsured; their incomes are not low enough to qualify for publicly provided services but not high enough to afford a private insurance plan.

Increasing treatment participation

All of the issues described thus far can create a difficult uphill battle when trying to increase treatment participation within the African American community. 

But there are many practical approaches that can reduce this mental health disparity.

Making treatment more affordable

The cost of treatment may be prohibitive for many, especially among those without insurance coverage. 

Many low-income individuals can find help in the community health system, but such systems may suffer from a lack of clinicians able to treat complex and less common conditions. 

It can be especially difficult to find care for those who lack any sort of insurance, have an unstable living situation, or who must contend with the inability to make appointments due to overcrowding.

Individual practices and treatment centers can help by publicizing effective low cost treatment options (i.e. practicum students, sliding scale slots, etc.) Another cost-effective option is stepped-care. 

For example, one model proposed by Tolin, Diefenback, Maltby, and Hannan, (2005) for the treatment of OCD involves bibliotherapy (self-help books), followed by clinician-guided self-treatment as needed, as well as traditional exposure and ritual prevention for non-responders.

 In this way, the most expensive treatment is provided to those who need it most, while others may benefit from a lesser approach. 

Nonetheless, it is important to be aware that the cost of treatment is a larger problem that involves many aspects of our society, including the politics of health care and social inequalities.

Increasing awareness of mental disorders and treatment options

Education about mental disorders and the treatment process is a critical to reducing barriers to treatment among the African American community. 

Suggestions for overcoming this barrier include public education campaigns (e.g., mass media), educational presentations at community venues (e.g., Black churches), and open information sessions at local mental health clinics. 

In fact, many Black churches are taking the treatment to where the people are, and hiring licensed therapists to work with their flock.

For those who do start conventional treatment, the first clinical encounter presents an important opportunity to address skepticism about the usefulness of treatment. 

It's the clinician's responsibility to demystify the process and explain the benefits of staying the course. 

Without this knowledge the participant may only assume what he or she may encounter and base their decision to follow through on incorrect assumptions.

 If the expected outcomes, number of sessions, and potential goals are clearly outlined in advance, there is little chance of feeling misled or not in control. 

The client-patient bond may be strengthened with this extra attempt at transparency.

Making mental health a priority

Treatment has the potential to conflict with many daily activities or commitments for busy people.

 In the current economy, many take second and third jobs to make ends meet. 

Whether the individual feels treatment is a necessary priority despite prior engagements, transportation, or scheduling issues is an important positive step. 

Moreover, incorporating the family is another crucial measure in overcoming barriers to treatment. 

By gaining familial support the client may gain peace of mind as well as lose the fear of being outcast or stigmatized. In addition, with the family's acceptance, making time for treatment becomes easier and priorities may be put into perspective. 

Utilizing the family to emphasize the importance of good mental health creates more allies to emphasize the relationship between improved functioning and greater success at home and work.

Reducing fears about therapy and stigma

Making psychotherapy less intimidating may be one of the most important ways of improving help-seeking. 

Careful use of language can help to reduce some discomfort surrounding mental health care. 

For example, African Americans are more comfortable with the term "counseling" over "psychotherapy" (Thompson et al., 2004), and this should be considered in advertising and conversational exchanges. 

Another practical way to reduce fears is to offer free assessments and phone consultations, which will help familiarize potential patients with the clinic, clinician, and treatment. 

Clinicians might use initial contacts to address fears of being involuntarily hospitalized by explaining the difference between typical mental health challenges and "being crazy," including the role of insight and self-efficacy.

However, it is important to note that reservations against treatment may be rooted in actual experiences of racism and encounters with medical professionals lacking cultural awareness. 

Treatment is a partnership that can only be successful with mutual respect, and for this to occur it remains the duty of the therapist to become culturally competent and sensitive to disparities, and in turn, communicate support and understanding to the patient. 

African Americans look for subtle cues to determine if a therapist holds racist attitudes, as many are afraid of being mistreated due to their race or ethnicity. 

These concerns are not unfounded, as a lower social status makes African Americans more vulnerable to abuse, particularly in a medical setting, where the clinician is considered the authority figure. 

A recent study by Snowden et al. (2009), found that after controlling for severity of mental illness and other variables, 

African Americans are more than twice as likely to experience a psychiatrichospitalization than Whites, an indication of continued bias among clinicians when faced with Black patients in need of mental health services.

To completely eliminate mental health disparities, clinicians must be willing to undertake an honest self-examination of their own conscious and unconscious attitudes about race, including preconceived notions about who would be a good client. 

By increasing the cultural competence and social awareness of all clinicians, the mental health system can begin to shed its bias against ethnic minorities. 

This would result in greater understanding and empathy for the patient's experience, improved treatment outcomes, and more African Americans willing to take a chance with mental health care.

Alvidrez, J., Snowden, L. R., and Kaiser, D. M. (2008). The Experience of Stigma among Black Mental Health Consumers. Journal of Health Care for the Poor and Underserved, 19, 874-893.

Suite, D.H., La Bril, R., Primm, A., et al. (2007). Beyond misdiagnosis, misunderstanding and mistrust: relevance of the historical perspective in the medical and mental health treatment of people of color. Journal of the National Medical Association, 99(8), 879-8.

Thompson, V.L., Bazile, A., & Akbar, M. (2004). African Americans' perceptions of psychotherapy and psychotherapists. Professional Psychological Research and Practice, 35(1), 19-26.

Tolin, D.F., Diefenbach, G.J., Maltby, N., Hannan, S., (2005). Stepped care for obsessive-compulsive disorder: A pilot study. Cognitive and Behavioral Practice, 12, 4, 403-414.

STRONG BLACK WOMEN & OTHER MYTHS ABOUT 21ST CENTURY BLACK AMERICA

STRONG BLACK WOMEN & OTHER MYTHS ABOUT 21ST CENTURY BLACK AMERICA

BEFORE WE ARE STRONG, BLACK PEOPLE ARE HUMAN BEINGS FIRST.

Sources: The New Black Magazine, TheNIB.com, Youtube

In the video above I address the centuries old myth of how American society has frequently used the phrase "Strong Black Women" as an excuse to continue forcing Black Women to accept Abuse, Disrespect and Poverty versus living their lives as the Queens they were created by GOD to be.

Contrary to popular propaganda broadcasted about Black Women by the Mainstream Media:

Black Women are not resilient and strong when their Sons are Murdered due to Police Brutality or Gang Violence.

Black Women are not resilient and strong when their Sons are sentenced to Prison for petty, non-homicidal crimes.

Black Women are not resilient and strong when our Black Men can't find JOBS due to RACISM.

Black Women are not resilient and strong 24 hours a day.

Black Women are human beings first who need love, relaxation and time to heal from our losses or from being overworked.

***** Black Women Mythology

The myth of the STRONG BLACK WOMAN (SBW) is so simple and so clear that it is somewhat amazing that we are still bamboozled.

The myth of the STRONG BLACK WOMAN (SBW) is so simple and so clear that it is somewhat amazing that we are still bamboozled.

You see, we - being the black women who are the “johns” of this particular scam - think that being an SBW is something to which one should aspire; we feel complimented when we are included in the category of others similarly valorized; and we blame ourselves for any indication that we are falling below the standards of the SBW.

Is this not the most delicious trick ever played on anyone? 

The greatest achievement the rest of the world ever achieved was convincing black women that SBW existed, and that our job was to grow up into one. Black women are raised to be SBW in the most exemplary fashion possible, and faithfully to remain one without pause or rest until the grim reaper relieved us of the burdens of our mortality.

It is really terrifyingly, astonishingly and ineffably well-crafted, this myth. Insofar as, so long as we are kept either desiring, or believing ourselves actually to be, Strong Black Women, there is no amount of pure nonsense, abuse, overwork, ingratitude, exploitation, underappreciation, and just plain shit that we will not put up with. 

You see, SBW, of course, can make $10 stretch into meals for a week, clothes for everyone, payment of bills, and school fees, etc.,— this is just a well known and, indeed, required characteristic of SBW. 

SBW are, by nature, ready, nay, eager to work five jobs at a time so as to feed and clothe their nearest and dearest without expecting, and more properly, absolutely rejecting any help. 

One has, after all, one’s pride as a Strong Black Woman. SBW are also expected to give command performances as free, endlessly sympathetic and reliable therapists, counselors, substitute mothers, and wise women, who willingly provide free emotional and mental labour to everyone else.

You have a problem? Go and cry on an SBW shoulder, which is guaranteed (why else are they SBW?) to be there, to provide cleenex, food and appropriate ego validation and finally, to manage to complete the four hours worth of work interrupted and delayed by your tales of woe. 

This function of the SBW is usually taken advantage of by non-Strong Black Women  This is because of course non-SBW’s problems are real and agonizing, 

SBW, it is understood, do not suffer emotionally as much as the other, more fragile and helpless non-SBW population: because they are strong, and thus, better able to endure better. 

This is like having a bullet-proof vest when the shooting starts: the unprotected get to scream and wail and run for cover whilst the SBW who are already armoured and thus have no fear, should promptly assume their assigned rescue service, feeding service, administrative, and problem-solving roles. 

Whence, in addition to everything else, comes the ugly fact that SBW are granted less time for grieving, assumed to have less sense of loss and suffering and required to have a faster recovery time from trauma than everybody else, so that they can go and take care of the anguish and malaise of others. Well, naturally. It is an SBW thing: you wouldn't understand and are very careful not even to try.

Do you know how much crap that a black woman has had to go through? 

Do we ever ask ourselves what sort of toll it took on her, what scars were left, whether she ever needed to lock herself in the bathroom and weep, if she ever thought of giving up and why she didn't? 

Do you know what demons plagued her at night whilst the world slept, what private spaces of knowing pain and knowing suffering her poetry comes from? 

Whether she ever lost her faith and her certainty in the cause, and if, indeed, by now she is not so tired by all those years of giving, giving and giving--to us?

Many of us who have or have had the kind of mothers or aunts or honorary aunts whom we admire and who make us proud and to whom we owe everything – those we see as Strong Black Women.

Whilst acknowledging all their sacrifices, their struggles overcome and their achievements, have you ever thought that they accomplished then not because of some spurious “extra” strength but despite the weaknesses common to us all? 

I’ve thought of my own mother, whom I have idolized my whole life, because she did just amazing things. 

She was the first this and the first that. She was the only African woman ever to do x. She left a lasting legacy through her work in y. She also managed to bring me up, protect and shelter me, and mould me into a competent human being.

But what about her life? 

How often do I ask myself if she was ever frightened, insecure, confused, lost? How often do I ask if she ever yearned for opportunities lost, regretted decisions made, missed absent friends? 

The answer to that would be “once.” Today. 

Because before today, she was just absolutely perfect and pristine. Before today I would have reacted to such a suggestion of human failings and fears in my mother with snorting and indignant incredulity—except I realised how wrong that would be. Pedestals do not really give one much room to move or to be.

The problem with the myth of the SBW is this. It falsely supposes that SBW have powers, skills and capacities beyond those of ordinary mortals - sort of like super heroes – 

So much so that their achievements are not as difficult to attain as they would be for others and somehow inhere in the very quality of SBW-ness, itself. 

When you look at this logic for long enough, it becomes pretty obvious that we don’t need to thank SBW or even to congratulate them. 

After all, they have only achieved what their innate SBW-ness allows, nay, compels them to achieve. Where is the agency of these women here? How do we honour them by making their achievements banal by not contextualizing them in human frailty? 

If Superman leaps over a tall building at a single bound, well, yawn, stretch and change the channel. If I were ever to leap over a tall building at a single bound, I would expect some serious attention, astonishment, adoration and for everyone to realise that having done all this leaping about, I would fairly obviously need a good long rest.

Conversely, I most certainly would not appreciate having immediately presented to me another building, over which I am also expected to leap without question or hesitation.

Well, that is it for me. 

Strong Black Women are permanently off the list of things that I want to be when I grow up. I am going to treasure and revel in and treat tenderly all my weaknesses and mistakes and failures—all of which I have in amazingly copious quantities - because they make my achievements that much more precious to me.

Let the age of the Weak Black Women begin!

BLACK TRADITIONAL MARRIAGES ARE UNDER ATTACK ("SHACKING UP")

BLACK TRADITIONAL MARRIAGES ARE UNDER ATTACK:

AMERICA WANTS BLACK PEOPLE TO SHACK UP OR MARRY WHITE PEOPLE.

BLACK CHILDREN NO LONGER HAVE POSITIVE IMAGES OF TRADITIONAL BLACK MARRIAGES.

In 21st century America BLACK Men and BLACK Women are no longer encouraged to LEGALLY Marry each other.

Instead it is becoming less common to see BLACK Men married to BLACK Women or BLACK Women married to BLACK Men.

However it has become increasingly common to see BLACK Men marry WHITE Women or to see BLACK Women marry WHITE Men.

In fact BLACK Men who marry BLACK Women often witness their BLACK Wives being Disrespected by mainstream American society.

The Federal govt also appears to reward BLACK Men and Women who choose to Co-habit (Shack-up) versus creating a LEGAL marriage relationship.

BLACK Traditional marriages are being replaced with SAME-SEX marriages.

As more and more Unemployed BLACK Men are INCARCERATED for not paying CHILD SUPPORT, what LEGACY is the BLACK community leaving for the next generation of BLACK Children as it relates to BLACK Traditional marriage and Strong BLACK Family units?

I am deeply concerned.

~ Black Pastors Denounce NAACP and Gay Marriage Which They Say 'Threaten to Destroy Western Civilization' (CIRCA 2014)

A National Coalition of Black Pastors and Christian Leaders has announced that they are holding a special Press Conference in Detroit, Michigan on September 23, 2014.

The Coalition will reveal a national strategy to combat court decisions overturning state laws protecting traditional marriage in partnership with the Thomas More Law Center, a national public interest law firm based in Ann Arbor, Michigan.

The Press Conference shall be held at 10am, in Dearborn Room 1, at the Marriott- Detroit Metro Airport, Romulus, Michigan 48174.

The Council, which has denounced gay marriage as "a threat to end western civilization as we know it," has also condemned the NAACP as a "morally bankrupt institution" that has "sold Black civil rights for gay rights," according to its spokesperson, Minister Stacy Swimp.

In 2012, the NAACP took an official position to endorse "gay marriage," by putting out a press release saying "we support marriage equality consistent with equal protection under the law provided under the 14th Amendment of the United States Constitution."

The NAACP has not recanted their position, in spite of the fact the overwhelming majority of Black Americans oppose gay marriage.

"How is it that the NAACP concludes that the 14th Amendment, which was created to guarantee the citizenship rights of Black Americans, is now meant to give license to a behavior which would devastate an already fractured institution in the Black community, which is the family?" says Pastor Danny Holliday, Founder and Pastor of Victory Baptist Church in Alton, Illinois.

"Every God fearing American has a moral obligation to renounce membership to this once proud organization that has clearly lost its moral compass."

The NAACP and other advocates of redefining marriage say that lesbians and homosexuals are "born gay" and should not be discriminated against because of how they were born.

The Coalition of Black Pastors and Christian leaders disagree.

"No one is created homosexual and forever condemned to being so.

That argument, in defense of gay marriage cannot be substantiated. I am living proof." says Evangelist Janet Boynes, a former lesbian who is one of the leaders of the Coalition.

"Therefore, to redefine marriage and, essentially, render the concept of family without true meaning, would be an action against the will of God and the best interest of nation, family, and person who has been deceived into thinking he or she is without hope of walking away from homosexuality."

The Coalition, represented by the Thomas More Law Center, of Ann Arbor, Michigan, has filed several briefs on behalf of the Coalition in the Circuit Court of Appeals and in the US Supreme Court.

"We pray that Federal judges shall uphold the rule of law and dismiss the wrongful assertion which says that so called gay marriage has association with the 14th Amendment, which was passed to guarantee the citizenship rights of Black Americans," says Pastor Emery Moss, Strictly Biblical, Detroit, Michigan.

"Nowhere in the U.S. Constitution does it indicate that equal justice under the law is related to gay marriage," says Bishop Samuel Smith, of the Apostolic World Christian Fellowship.

"Marriage, furthermore, was defined by God. Not by government. Government has no right to redefine marriage and destroy the meaning of family."

Bishop Smith concludes, "The Constitution provides us our civil, political, and religious freedom, in accordance with our God given rights.

The courts of the United States have a duty to the American people to uphold these God given rights and the Constitution."

Sources: Gospel Herald, The Root, Allen West, Youtube