a division of the nerenberg institute the new emancipation ... · two young black men were sitting...
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SEED-THOUGHT SERIESA Division of
THE NERENBERG INSTITUTE
The New Emancipation Proclamation
By Dr. Arnold P. Nerenberg, Ph.D.
The Respectfully Real ManifestoFrom the White Race
to Our Black Brothers and Sisters
Fourth Edition
Arnold P. Nerenberg, Ph.D.
Dr. Nerenberg has been in practice for over 45 years. He is also considered the strongest, drug-free, man in the world for his weight and age (born 1941) on the Bench Press, the T-Bar-Strongman-Pull, the Power-Grip, and the Power-Pull-Up. At near 70 years of age, while sitting on the ground, he pulled two F-150 Ford pickup trucks with 6 passengers, for a total of over 14,000 lbs. He is internationally known for his pioneering work on road rage. He has written over 100 books and likes to share “the bottom line” about all aspects of life. It is the intention of his work to uplift society for at least 1000 years emotionally, spiritually, physically, intellectually, and socially.
The New
Emancipation Proclam
ation - Dr. A
rnold P. Nerenberg, PH
.D. - 4th Edition
The Respectfully Real ManifestoFrom the White Race
to Our Black Brothers and Sisters
by
Arnold P. Nerenberg, Ph.D.
The New Emancipation Proclamation
©
SEED-THOUGHT PUBLISHERS
Copyright 2017Fouth Edition
Arnold P. Nerenberg, Ph.D.All rights reserved
A Division ofThe Nerenberg Institute7238 S. Painter Avenue
Los Angeles CountyWhittier, California 90602
(562) 693-5600
®
Preface“Let the white make a supreme effort in their resolve to contribute their share to the solution of this problem, to abandon once for all their usually inherent and at times subconscious sense of superiority, to correct their tendency towards revealing a patronizing attitude towards members of the other race… Let the negroes, through a correspond-ing effort on their part, show by every means in their power the warmth of their response, their readiness to forget the past, and their ability to wipe out every trace of suspicion that may still linger in their hearts and minds.”(Guidance for Today and Tomorrow, Compiled from writ-ings by Shoghi: Efferdi, p.218)
“The Diversity in the human family should be the cause of love and harmony, as it is in music when many different notes blend together in the making of a perfect chord. If you meet those of different race and colour from yourself, do not mistrust them and withdraw yourself into your shell of con-ventiality, but rather be glad and show them kindness. Think of them as different coloured roses growing in the beautiful garden of humanity, and rejoice to be among them “(Abdu’l- Baha, Paris Talks p45)
“Know ye not why We created you from the same dust? That no one should exalt himself over the other.”(Bahá ‘u’ llah, Hidden words, Arabic, No 68)
My approach is inspired and guided by the Baha’i Teach-ings of the unity of humankind. This involves the elimina-tion of racial prejudice. These three quotes are represen-tative of the approach and reality to be manifested in the psychological treatise of this book.
I. Introduction to The Story of Jeb
II. The Respectfully Real Manifesto
III. Commentary
IV. Continuing Psychological Effects of Slave Mentality
Table of Contents
Chapter Page
1 - 12
13 - 46
47 - 51
52 - 56
1
Introduction to The Story of Jeb
Chapter I
The story of Jeb provides a context for the
Respectfully Real Manifesto from the white
race to the black race. The psychological
underpinnings will be elucidated in the
commentary which follows:
2
3
Two young black men were sitting
on the side of the road
on a bench in Atlanta, Georgia,
talking, waiting for a bus.
It was a hot summer day.
Suddenly one noticed,
as if out of nowhere,
a tired looking old white man
sitting next to them.
He had a small suit case,
and was looking at them
as if he wanted to say something.
4
One of the young man said,
“Good afternoon, sir.”
Jeb didn’t reply,
he just looked at him.
Then he replied,
“What’s that you said?”
“I was just saying good-afternoon to you.”
“Oh, Thank you.
That’s very nice. Yes.”
There was a long silence.
5
Then Jeb had a little smile on his wrinkled face.
He moved closer, a lot closer. The tired look vanished. Jeb stared for awhile.
“What’s your name young man?” “I’m Jamal.” “Jamal!” he exclaimed.
“What kind of name is that?” “It’s Arabic.”
“You’re not an Arab, are you son?” “American. I’m African-American.”
Then he looked at the other and asked; “What name do you go by.”
“Kemien is my name.” “I’m Jeb.” He reached out to shake Jamal’s hand
and then Kemien’s. As he did so, he held each hand for a long while, and looked deeply into their eyes.
Both felt something strange, a magnetic connection.
6
“Both you fellows remind me
of some people I knew a long,
long time ago.
Longer then you would believe.
In fact, I can’t ever remember
how long it’s been.
Some tell me I’m 175 yrs. old.
But I’ve heard that’s impossible.
What do you think.”
Jamal still experiencing an unusual feeling,
hesitated, “All I can say Mr. Jeb
is I’ve never personally known
anyone that age. But we have heard stories.”
7
Jeb was looking younger and younger;
with a smile he said,
“Would you fellas indulge an old man
and take a look at a photo,
a real old, beat-up one;
it’s kind of hard to make out
some of the features;
I don’t remember ever showing it to anyone.”
“We’re in no rush.”
“Well it’s just you fellas sort of remind me
of two of the men in it I use to know.”
8
He opened his suit case, and
took out a small paper bag.
He pulled out a photo, creased throughout,
but the features of the six men were discernible.
They were each holding a farm implement.
He became more radiant and vibrant,
pointing to the tallest one,
“We called him Jeremiah.
You remind me of him. Uh,
what’s your name again?”
“Jamal”. Jamal looked, and
did not see the resemblance
except that they were both very black.
“And this fella, we called him John,
reminds me of you, uh, Kemien.
Such nice names.”; Kemien looked and
said, “I see some resemblance.”
“Well, they were all good men. All six,
but Jereniah and John were my favorites.”
9
He stared deeply into the eyes of one,
then the other,
almost as if he were disappearing
trying to decide something.
Then he slapped his right knee,
“By golly, I’m not the same man I was.
I’ve grown. Yes I have.
Have God in my life now.
Had to set thing straight
so I could be at peace.
Now, the time has come!”
Jamal and Kemien both
looked concerned at this old white man’s
wild intensity and fervor.
Perhaps even a little alarmed.
10
“Yes sir. I’m going to tell you something.
Something I’ve wanted to say
for a very, very long time.”
Both looked at him
with interest and reservation.
“You see, I use to own those fellas.
You see, I was a slave owner.
John and Jeremiah
were my slaves, my property.
Of course, that was a long time ago.”
11
A breeze began
to stir the leaves on the nearby trees.
Both were uncertain, yet
remained composed and respectful.
12
“Now before the bus gets here,
I better say the rest,
before I can’t or I forget.
I have to say it now.
Let’s call what I am about to say
‘My apology to our
black brothers and sisters.’
That’s right! I can say that now.
Our black brothers and sisters.”
He took out a sheet of paper
from the paper bag,
put on his spectacles and began to read:
13
The Respectfully Real ManifestoFrom the White Race to
Our Black Brothers and Sisters
Chapter II
14
Our Caucasian race has violated
the people of the black race over the centuries.
In this Respectfully Real Manifesto
it is our intention to take
full responsibility for what we have done,
and for what we have failed to do,
and to deeply apologize
for the enormous harm
we have inflicted upon you,
your ancestors, and your children.
The spiritual damage which this has done
to us is crushing as well.
The injustices which we have perpetuated and
attempted to justify legally, morally,
and religiously have darkened the world.
We beg for your forgiveness.
Preamble
15
The Indictment & The Apology of Jeb
16
Firstly, we cannot escape the fact
the we enslaved your race in chains,
and with all the degradation, death,
humiliation, and pain which were
entailed within this institution.
For this, we beg your forgiveness
for those responsible and
for their descendents. We are truly sorry.
Even those of us whose families
never directly participated,
we have failed
to have sufficient compassion and
understanding for what this has done.
17
The following are included
within the scope of these injustices,
and we acknowledge that
the damage persists to this day:
18
1) Male slave owners sexually exploited
and violated their black female slaves.
Undoubtedly this sexual license
made them even more resistant to
facing and repealing this
highly repugnant practice.
It was socially sanctioned within
the white community which
further accentuates its evilness.
19
We are sorry for this vileness and
inhumanity, for the pain and suffering
which this has caused and
beg for your forgiveness for those
responsible and for their descendents.
Furthermore, we ourselves have failed
to have sufficient compassion and
understanding of what this has done to you.
20
2) After Christianizing their black slaves
our white race committed
a spiritual abomination:
21
We made God white!
Almost all representations of Jesus,
even to this day, depict him
as a very white man
with white -almost English- features.
We acknowledge that
this lie further perpetuated
a false supremacy of the white race and
diminished the personal identification
with Him by your race. Undoubtedly,
he was much darker than
we have depicted Him in our representations
in paintings, statues and movies.
We apologize for those responsible
and for our conceit, deception,
and attempt to further diminish
the stature of the Great Black Race.
22
3) We participated in destroying
the integrity of the black family
by treating the black, male slave
as chattel; the white slave owners
used him to procreate with
a variety of women
to produce a strong and
healthy offspring, thus increasing
the wealth and holdings of
the white masters.
Such practices included renting
and selling of black males.
23
We acknowledge the harm
this has perpetuated.
We apologize and ask forgiveness
for those responsible and
their descendents and for ourselves
because of our lack of compassion and
understanding of what this has done to you.
4) When slaves attempted to
read or write, they were punished
or even killed.
This was extremely damaging then
and for the future.
* * * * *
24
5) To this day we, as a race,
still exhibit arrogance and
have an unconscious sense of superiority.
This attitude for some extends
to excusing our own injustices
with the irrational statement that
the white race civilized the black race.
25
This rationalization is
totally repulsive to the fair minded and
an embarrassment to all decent citizens.
26
6) We acknowledge that even though
we of the white race today
in the United States did not
directly participate in the
institution of slavery,
that we have -in fact-
benefitted economically, socially
and educationally.
27
These benefits have been there
even for white families who
are not descendants of white slave owners.
Because of the more restricted economic and
educational opportunities for the black race,
we and our children are able to prosper
more in a capitalistic, free enterprise system.
28
This engenders a responsibility to
you which has not yet been
adequately forth-coming.
* * * * *
7) We recognize that by the very nature
of the institution of slavery as practiced
in the United States of America,
that many of the victims,
while perhaps still feeling hopeful,
were enormously restricted in planning
for the future of themselves and
for their children.
We recognize that denial
of this natural right has been
a great devastation.
29
8) Because of the injustices which
have been perpetuated, and
because we desired to conceal
our wrong doings,
we created a social contract
for all people which emphasized
superficial conversations and made it
socially inappropriate to speak of
what really matters from a point of depth.
30
9) White slave owners deliberately
infused mistrust among their slaves
towards other slaves in an attempt
to control them, so they would not
unite against their masters. This still
divides the black man to this day.
This plan was exemplified and set forth
in the Willie Lynch paper of 1712:
31
From One White Slave Plantation Owner to Another
“ ... In my bag here, I have a fool-proof method for controlling your Black slaves. I guarantee everyone of you that if installed correctly it will control the slaves for at least 300 years. My method is simple, any member of your family or any overseer can use it.” ...
32
... “I have outlined a number of differences among the slaves, and I take these differences and make them bigger. I use fear, distrust and envy for control purposes. These methods have worked on my plantation in the West Indies, and it will throughout the South. Take this simple little list of differences as a tool, think about them. On the top of my list is “Age,” but it is there because it only starts with an “A”; the second is “Color” or shade; there is intelligence, size, sex, size of plantations, attitude of owners, whether the slaves live in the valley, on a hill, East, West, North, South, have fine or coarse hair, or is tall or short. Now that you have a list of differences, I shall give you an outline of action- but before that, I shall assure you that distrust is stronger than trust, and envy is stronger than adulation, respect or admiration.” ...
33
... “The Black Slave, after receiving this indoctrination, shall carry on and will become self refueling a division self-generating for hundreds of years, maybe thousands.” ...
34
... “Don’t forget, you must pitch the old Black vs. the young Black males, and the young Black male against the old Black male. You must use the dark slaves vs. the light skin slaves, the light skin slaves vs. the dark skin slaves. You must use the female vs. the male, and the male vs. the female. You must also have house servants and overseers distrust all Blacks, but it is necessary that your slaves trust and depend on us. They must love, respect and trust only us.” ...
35
... “Gentlemen, these kits are your keys to control, use them. Have your wives and children use them. Never miss an opportunity. My plan is guaranteed, and the good thing about this plan is that if used consistantly for one year, the slaves themselves will remain perpetually distrustful.”
End of the Willie Lynch Paper
* * * * * * *
36
We are now prepared to enter
into a New Social Contract
which entails a deeper and a more sincere
Respectfully Real Communication.
37
Gratitude
38
We are extremely grateful for the enormous
contributions your race has made
in all fields of endeavor
which include (but not limited to):
Science, philosophy, politics, inventions, art,
business, medicine, creative writing,
athletics, and entertainment.
39
And as important, or perhaps even more
importantly, we are extremely grateful
for the enormously humanizing effects
upon us which you have given
through your extraordinary spirituality,
humor, and genuineness.
You have helped
to free us
from the shackles
of our inhumanity.
40
Respect
41
We are amazed by the journey
of your race and the dignity,
perseverance, and
good will which you have shown.
42
We respect that -inspite of
the enormous obstacles
which we have placed in your way-
the far reaching progress you have made
in so short a period of 150 years.
We understand, and concur, that
“Black is beautiful.”
43
Attraction & Fascination
44
Beneath the strife and the struggle,
we are fully aware that
the white and black races
are attracted to and fascinated
by one another.
45
We believe that the beauty of
the rose garden of humanity
is accentuated by our unity in diversity.
46
When Jeb finished, he put the paper down.
There was a long, long powerful silence.
A cloud blocked the sun, and
a bird glided by. Tears were rolling down
the cheeks of Jamal, and Kemein
was sobbing. Neither knew whether
Jeb was of sound mind or not,
but they wept.
Jeb softly looked at each one,
fighting back his emotions.
He struggled to stand up, went over
and put his fragile old arms around both;
he kissed each on the forehead,
and said, “Now it is done. It’s finally done.”
and collapsed into the earth.
The papers blew away in the breeze.
47
Commentary
Chapter III
48
The parable and Respectfully Real Manifesto
which I have described above
were written for two highly
important psychological reasons:
49
Firstly, such a Manifesto potentially further
accelerates the forgiveness of the black race
towards the white race.
This acceleration is healing for
both races, both ethnicities if you will.
50
Secondly, it allows the white race
a context for dealing with
its own unconscious sense of superiority.
The potential humility which
this engenders is extremely healthy
for the entire race as well as
for others who feel offended by it.
It emancipates the white race
from the prison of arrogance.
This is the first part of the
“New Emancipation Proclamation”
51
The psychological effects,
if not strongly resisted,
will be an important step in a long,
unfolding healing process
in America’s great future.
52
Continuing Psychological Effects of
Slave Mentality
Chapter IV
53
1. Reduced valuing of education.
2. Reduced sense of responsibility
of males to their mates and children.
3. Reduced planning for the future
and increased tendency to live
only for the present.
4. Reduced unity and reduced
willingness to help others
of the same race.
54
The institution of slavery
has been abolished by legislation.
But you cannot abolish slave mentality
by governmental intervention.
This form of slavery can only be abolished
by the power of thought.
And this is the second part of the
“New Emancipation Proclamation.”
55
Many of our white brothers and sisters
who have read this book say:
“Neither my ancestors nor I
have had anything to do with
causing harm to our black brothers and
sisters. I have no guilt in the matter.”
56
If we were a witness to a joke
or wrong doing against
our black brothers and sisters
and we did nothing,
then we have some responsibility,
even if there is no guilt.
But the more important point is this:
All should seek to understand, respect,
and have compassion for the
contributions, the struggle and
the journey of the Great
Black Race in America.
SEED-THOUGHT SERIESA Division of
THE NERENBERG INSTITUTE
The New Emancipation Proclamation
By Dr. Arnold P. Nerenberg, Ph.D.
The Respectfully Real ManifestoFrom the White Race
to Our Black Brothers and Sisters
Fourth Edition
Arnold P. Nerenberg, Ph.D.
Dr. Nerenberg has been in practice for over 45 years. He is also considered the strongest, drug-free, man in the world for his weight and age (born 1941) on the Bench Press, the T-Bar-Strongman-Pull, the Power-Grip, and the Power-Pull-Up. At near 70 years of age, while sitting on the ground, he pulled two F-150 Ford pickup trucks with 6 passengers, for a total of over 14,000 lbs. He is internationally known for his pioneering work on road rage. He has written over 100 books and likes to share “the bottom line” about all aspects of life. It is the intention of his work to uplift society for at least 1000 years emotionally, spiritually, physically, intellectually, and socially.
The New
Emancipation Proclam
ation - Dr. A
rnold P. Nerenberg, PH
.D. - 4th Edition