Dube's Born To Suffer

In the first chapter he talks about the enslavement process. He discusses in depth that the process was extremely painful and humiliating, yet their culture and heritage was not left in Africa. The slaves remained true to their heritage by taking with them their native dances, language, religion, songs or spitituals, and folk tales. The second chapter discusses the changes that took place because of the presence of a different culture. Blessingame points out that acculturation, meaning the the process of adopting the cultural traits or social patterns of another group, was inevitable. It is stated that the influence of the slaves upon the American culture was very prominent as well as the American culture effecting the African culture. Blessingame points out, however, that their was a distinct African slave culture that emerged from the African culture, the American culture, and the culture of the slaves that was distinct among them all. The third chapter discusses the distinct cultures of the slaves and their self preservation. It seems, that the most outstanding tradition that was mentioned was the spirituals. These songs gave them a sense of hope and belonging that brought them joy and a commonality between them all. Through these songs they expressed their hopes, dreams, love, courage,religion, and oppression. In chapter four, Blessingame discusses the slave family. He points out the importance of the family unit in order to provide a safety net from

The book “The Fires of Jubilee” describes the lifestyle that America had in the 1800s. It shows what kind of life the African people and also Black people that were born in America, how the Americans made rules and laws to get more control on their slaves, and how they used the influence of the church to make the African think that they were born just for services the white people. After that, Stephen Oates wrote the story of how an African American believed that he was a messenger of God, that born to be the leader of the slaves.

pg 275/276). African americans have been victims of physical, mental, and emotional violence for a long time. They have had to watch vicious mobs lynching their mothers and fathers. Young children have confusedly asked why their skin color caused people to be so mean to them. Words have had to bounce of their skin with no reaction.

Reading the content in this book made me get a picture of what it was like to be a colored person in this time. My eyes were opened to the meaning of the word “nigga”. Nigga is such a derogatory term, yet now-a-days it is used by people so much. Kids in this generation use it as a term of endearment when they see their friends, or they say it when they are shocked by something. Frankly, I don’t believe they know how serious it really is. The fact that white people could look at a person and see less than a human being when they did nothing wrong distresses me. They (white people) treated them as if they were property and below them. Even though we don’t have racism to this extent

Through out the entire time period of slavery, religion remained a high priority and a way in which to label different social groups. The lack or complete non-existence of religion among Africans led to them being viewed as somewhat inferior. Later in the second chapter Jordan talks about how during the slave era religion distinguished whites from blacks. Also how classification changed once Africans began to enter the Christian church. He himself viewed this type of labeling somewhat ridiculous, in that many of the Africans were baptized before the came to the New World. Thus they in many circles would be identified as Christians. This important information helps show the reader how the justifications for slavery evolved. Jordan captures the utter and blatant hypocrisy that the colonies exuded with regards to the slave situation. Jordan also sees religious injustice within the treatment of Indians and Africans. The English made attempts to convert the Indians and had little desire or intention to do the same for Africans. This again shows to what lengths early Americans went in creating a subculture for the purpose of slavery.

The author starts out by describing the harsh situation slaves were put in and how the black experience in America is a history of servitude and resistance, of survival in the land of death. The spirituals are the historical songs which tell us what the slaves did to hold themselves together and to fight back against their oppressors. In both Africa and America, music was directly related to daily life and was an expression of the community’s view of the world and its existence in it. The central theological concept, which is the prime religious factor, in the black spirituals is the divine liberation of the oppressed from slavery. Further, the theological assumption of black slave religion as expressed in the spirituals was that slavery contradicts God, and therefore, God will liberate black people. This factor came from the fact that many blacks believed in Jesus, and therefore, believed that He could save them from the oppression of slavery because of his death and resurrection. The fact that the theme of divine liberation was present in the slave songs is supported by three main assertions: the biblical literalism of the blacks forced them to accept the white viewpoints that implied God’s approval of slavery, the black songs were derived from white meeting songs and reflected the "white" meaning of divine liberation as freeing one from sin (not slavery), and that the spirituals do not contain "clear references to the desire for freedom". The extent of

“God of the Oppressed” is a history of the African American Struggle through the complex account of its author, James H. Cone. Written in 1975, “God of the Oppressed” is the continuation of Cone’s theological position, which was introduced in his earlier writings of, “Black Theology and Black Power,” (1969) and “A Black Theology of Liberation” (1975). This final account was put together and published as a response to the continuous dismissal of Black Theology. This response shows Cone’s use of personal experiences, knowledge, and faith to explain the actual God of the oppressed found in Black Theology. The importance of the chosen title is maintained through all ten of Cone’s chapters

“I began thinking about the fact that I stand in the middle of two opposing forces in the Negro community. One is a force of complacency, made up in part of Negroes who, as a result of long years of oppression, are so drained of self-respect and a sense of ‘somebodiness’ that they have adjusted to segregation; and in part of a few middle class Negroes who, because of a degree of academic and economic security and because in some ways they profit by segregation, have become insensitive to the problems of the masses. The other force is one of bitterness and hatred, and it comes perilously close to advocating violence. It is expressed in the various black nationalist groups that are springing up across the nation, the largest and best-known being Elijah Muhammad’s Muslim movement. Nourished by the Negro’s frustration over the continued existence of racial discrimination, this movement is made up of people who have lost faith in America, who have absolutely repudiated Christianity, and who have concluded that the white man is an incorrigible ‘devil’”.

Most people in American feel like they have to do what is justful for our country.

“The Negro, too, for his part, has idols of the tribe to smash. If on the one hand the white man has erred in making the Negro appear to be that which would excuse or extenuate his treatment of him, the Negro, in turn, has too often unnecessarily excused himself because of the way he has been treated. The

All their dazzling opportunities, were theirs, not mine…. With other black boys the strife was not so fiercely sunny…. Why did God make me an outcast and a stranger in my own house? The shades of the prison-house closed round about us all: walls strait and stubborn to the whitest, but relentlessly narrow, tall, and unscalable to sons of night who must plod darkly on in resignation, or beat unavailing palms against the stone, or steadily, half hopelessly, watch the streak of blue above.

Instead, both natures lead a troubled coexistence, as evident in Vladek. The same scenario may be found in the lives of African-Americans, for they are both victims and survivors of slavery and racial prejudice.

Being a leader has always been extremely important to me. The past few years I have held many leadership positions to deepen my skills as a leader. Some of my most notable leadership positions of high school were that I was the secretary of my class, the secretary of my school’s National Honor Society, a member of the Youth Council for the Teen Leadership Corps, and a Student Ambassador for my high school. I have recently been chosen as a Peer Leader for the College of Business Administration (CBA), meaning that I will be available to help incoming freshman with whatever they may need as they make the transition to college. I was also chosen by the dean to give a speech at one of the largest high school visits for the CBA in order to inspire students to choose to come to Bowling Green. This was a very important experience for me because I had many high school seniors come up to me after the speech and ask me questions and reached out for advice from me. It is important to me that people value my advice because I believe that giving good advice is an imperative part of being a leader.

In the book Dr. Williams ' thesis was that Africans had enormous civilizations but that the Semitic and Caucasian people destroyed them in hopes of imperializing them. This book established why other folks destroyed black civilizations and how black folks are always victims of other people’s depredations and predatory behaviors upon them which leads to sole domination against the expected “inferior” population.

The author allows us to infer that he is among those from the African-American heritage by the specific language used to describe the various types of people. The author is careful to use neutral wording; however, when referring to the Negro, the use of oppressive terminology suggests that the listener responding is especially sympathetic to the plight of the blacks. It is phrases such as, "I am the Negro bearing slavery's scars" (20) and "torn from Black Africa's strand I came" (49), which enable us to perceive the speaker's special affinity with the African people. By using a more specific designation when referring to the Negro, it is natural to assume that the speaker is also a Negro. 'The speaker subtly interjects the continuing oppression of the African American and establishes a hierarchy