Dr. Nathan Hare
HOW TO RECOVER FROM THE ADDICTION TO WHITE SUPREMACY
DR. MARVIN (X)
Call him Dr. M, as I do, though I’ve known him by other names in other places and, like Diogenes, who went around holding up a lantern to the faces of the people he would meet in the streets of ancient Athens looking for an honest man, I have come to the realization that we as a people have been waiting and looking for somebody like Dr. M to come along for more than half a century, ever since America was stunned by The Mark of Oppression (the Jim Crow era book by two white liberal psychiatrists whose findings had brought them to the heartfelt conclusion that the race of people called “Negroes” was “crushed.”
In only four years after their epitaph was written, Negroes (now called “blacks,” “Blacks,” “Afro-Americans,” “African-Americans,” or as Dr. M sometimes calls them “American Africans”) had exploded in Montgomery with passive resistance. In four more years the “sit-in movement” had broken out among the youth, followed like a one-two punch by the so-called “freedom riders” (roving bands of individuals who boarded and defied the segregation of interstate vehicles and included a future student of mine on spring break from Howard University by the name of Stokely Carmichael). Then came “Black Power,” in the context of which I first heard of a man who had metamorphosed from the slave-name Marvin Jackmon into a prominent “North American African poet” who went by the name of Marvin X (the X connoting “the unknown”).
While, despite the fact that I have known him through the intervening years, I cannot unravel every single quality of the brother, I can testify that Dr. M is a brand new Marvin, a Dr. Marvin if you will, with a gift and a mission for a new black movement. I know this to be true because, aside from my Ph.D. and years of experience in the practice of clinical psychology, I have specialized in the study of social movements for a Ph.D. in sociology at the University of Chicago . But more than that, I have watched a dedicated Dr. M, up close and clinically, going about his fearless work in the mean streets of San Francisco . Over a period of many months, on many a dark and dreary sometimes rainy Wednesday night, I served as a consultant in clinical psychology to Dr. M’s “Black Reconstruction Group” (the pilot to his twelve-step model now unveiled in this important book on “How to Recover from Addiction to White Supremacy.” In the pilot groups I sat in diverse and ad hoc coteries of men and women gathered impromptu in the austere basement of a Catholic church, St. Boniface, located in the heart of The Tenderloin, the highest crime district in San Francisco , just down a few blocks from the famous Glide Memorial Methodist Church . Many a night I marveled at the ease with which Dr. M and his talented accomplice, psychiatric social worker, Suzette Celeste, skillfully brought out trickles of lost and unleashed hope and inspiration in destitute and degraded minds as well as in the confused and empty psyches of invited members of the black bourgeoisie who, still trying to be unbroken, had come to where few bourgies would dare to tread .
On many an appointed night I stood by quietly looking on while Dr. M and his collaborators sauntered out into the shadowy mysteries of dilapidated streets to solicit and harness hapless homeless men and a woman or two and bring them in to meet as equals with the anxious representatives of the black bourgeoisie who had dared to cross these territorial and social boundaries. This of course is not recommended for the feeble or the fainthearted; because, until the revolution comes, or the proletariat triumphs, there will be difficulties and perils in chance encounters of the social classes. So I must hasten to explain that a security conscious Dr. M was operating in a safety net of collaborators competent in the martial arts; like Geoffrey Grier, who has been an international martial arts competitor and is a son of black psychiatrist, Dr. William Grier, coauthor of the late 1960s blockbuster, Black Rage, with Dr. Price Cobb.
At the moment when the oppressed have had enough, their rage will explode -- Fanon had warned us in The Wretched of the Earth -- and it is at that moment, at the very point of mental and spiritual coagulation and defeat, when they will come together and rise. Frantz Fanon went on to tell of a category of reconstruction groups called “’djemaas’ (village assemblies) of northern Africa or in the meetings of western Africa , tradition demands that the quarrels which occur in a village should be settled in public. It is communal self-criticism, of course, and with a note of humor, because everybody is relaxed, and because in the last resort we all want the same things. But the more the intellectual imbibes the atmosphere of the people, the more completely he abandons the habits of calculation, of unwonted silence, of mental reservations, and shakes the spirit of concealment. And it is true that already at that level we can say that it spreads its own light and its own reason.”
However, psychiatric authority for a self-help peer group focus on individual feelings (or addiction) in relation to white supremacy was available as early as the late 1960s, when Geoffrey Grier’s father, Dr. William H. Grier, and his collaborator, Dr. Price M. Cobbs, published Black Rage. Dr. Grier has also consulted with Dr. M and his Recovery Theatre around the time of the pilot trial run of the “Black Reconstruction Groups.” According to Grier and Cobbs, in the “Introduction to the Paperback Edition” of Black Rage, “The most important aspect of therapy with blacks, we are convinced, is that racist mistreatment must be echoed and underlined as a fact, an unfortunate fact, but a most important fact – a part of reality. Dissatisfaction with such mistreatment is to be expected, and one’s resentment should be of appropriate dimensions” among black warriors who would exact retribution. “Psychiatry for such warriors,” Grier and Cobbs went on to explain, should aim to “keep them fit for the duty at hand and healthy enough to enjoy the victories” that are likely to emerge.
Fitness for duty is a pleasant but likely side effect of Dr. M’s “Black Reconstruction Groups” working to free the minds of persons addicted to white supremacy. This no doubt is no doubt why they do not limit themselves in group sessions to expressions of resentment of racist mistreatment and dissatisfaction but also calmly allow its hidden effects, which often remain unconscious in the way in which the relentless karate chops of white supremacy have killed our dreams on a daily basis and shattered our ability to love, to feel loved, to love ourselves and therefore one another. I listened with much satisfaction as Dr. M and his assemblies delved into the depths of fractured feelings and emotions of the brokenhearted in order to help them come to terms with betrayal, jealousy and rage, in their moving endeavors to learn to love again.
And so it is that you will find many reference to love in How to Recover from the Addiction to White Supremacy. This includes, for instance, “Women Who Love” and the motivations of the men who love them.
Dr. M’s own fitness for duty is complex, unique and variegated. According to James W. Sweeney, "Marvin walked through the muck and mire of hell and came out clean as white fish and black as coal." Marvin can boast of “a Ph.D. in Necrology,” as he puts it, the study of nigguhs, issued by the University of Hell , based on twelve years of research in San Francisco 's Tenderloin and other research areas throughout the US ”). There may still be hope for Dr. M to join the white man’s failing system of education and mental and social health, when we consider that psychologists, including one of my mentors, the late Dr. Carlton Goodlett, customarily were “grandfathered” in when the state started licensing psychologists in the state of California . Then came an oral exam, followed by an essay exam, then “standardized “ tests for which workshops are offered to prepare you for a fee, causing excellent practitioners, especially black ones, to be blocked from licensure until they found out and forked over whopping workshop fees .
There is also a burgeoning market opening up in “clinical sociology” and “sociological practice” still cutting out its slice of the marketplace and finding its way in matters of licensure and credentialing in the field of sociology. But here it may be important to say that the self-help peer group does not require a mental health professional, any more than the primordial AA groups from which the mental health profession has profited and learned. Dr. M is dealing with a social problem, white supremacy and its residue in the minds of oppressed black individuals and white oppressors who have chosen to reject and come to places where their fathers lied. Oppressors pure and simple, who accept white supremacy, must be dealt with in a later context, as you will not very well be able to keep them in a Black Reconstruction or White Supremacy Destruction Group (or White Supremacy Deconstruction, if you will).
Many Afrocentrics, who faithfully and unquestionably follow twelve-month years and struggle to blackenize the twelve disciples of Jesus Christ, will undoubtedly be heard now questioning Dr. M’s re-africanization of the “Twelve Steps” model for its measure of African content, forgetting that the very effort to be practical and collective is the African way. But on one thing we can all agree: in any serious attempt to solve the mental ravages of white supremacy we must face the unadulterated fact that we are limited when we look to the institutionalized “profession” and their professional “providers.”
This of course is not to say that the institutionalized professionals cannot be helpful. Dr. M is quick to point out that a self-help peer group cannot cure all the diverse neuroses and psychoses that afflict us. Indeed he goes so far as to suggest that some of us “may need to be committed.” The late Queen Mother Moore (who loved to boast that she had “gone as far as the fourth grade, and stayed in school too long to learn anything”) delighted in going around deconstructing our “slave mentalities” and saying somebody needs to “do some surgery on these Negro minds.”
Queen Mother Moore was merely joking, but it is no joke that mental health professionals, operating under the medical model, think nothing of seeing a person suffering from a psychosocial problem but not only treat the victim instead of the problem but – much in the manner of any addict – use chemicals and sometimes chemical abuse to help him deal with his inability to feel good and thrive, or to help him “have heart” in a heartless world. Many people are unaware to this day that the practice once was rampant for psychiatrists to treat a person with chronic mental maladies by subjecting them to lobotomies cutting off a portion of their brains. Shock treatments was another method – you’re shocked by life, let’s shock your brain, Senator Eagleton (who ran for the vice-presidency on the ticket with George McGovern in the 1970s).
It should never have been surprising that the mental health profession would only be of partial help in reconstructing the psychic consequences of the centuries of prolonged brainwashing and subjugation – not to mention “Sicko” and what we know of the crippling new effects of “managed care” on the medical profession. Many mental health experts, the overwhelming majority of them white, have long suggested that the “medical model” may be inappropriate in the treatment of the psychological, not to mention, sociological components of mental illness.
But you don’t have to be a mental health professional or a sociologist to know that we can no longer restrict our search for healing to professional shrinks, raring back in executive chairs and carpeted suites armed with “psychometric instruments” standardized on the white middle class, far removed from the realities of the concrete social milieu of afflicted and homeless black “subjects” living lives of hardship and subjugation, with no assurance of available treatment.
Even when they are “insured” they are limited to the care and treatment some insurance clerk is willing to “authorize.” In matters of mental health, this typically will include a few sessions of “fifty minute hours” of “talk therapy” before leaving with a prescription or chemical palliative to dull the pain but not the punishment of life on the skids in a sick society.
The hour is up and time is running out, black people, but white supremacy is not. We are living now in the final and highest stage of racism and white supremacy. We’ve let our struggle slip back while sitting in classrooms and conferences crooning about “afrocentricity” and ancient African glories that have gone forever.
We have come now to a crossroads. We have lost control of our children’s minds, our future. We have their respect, and appear to be on a collision course to a war of words between the generations, in which hip-hop youth disparage and mock our language, our music and our humanity with a creativity and a rhythm we cannot fathom, let alone equal in our fainthearted effort to eliminate such as the “n-word” and fight the black-on-black random violence of youth who have concluded that adults and their leaders cannot or will not fight the power. Who knows but it may be that Dr. M’s movement of recovery from addiction to and from white supremacy is offering us a final and effective chance to begin to get together and get our heads together.
--- Dr. Nathan Hare
from the forthcoming book HOW TO RECOVER FROM THE ADDICTION TO WHITE SUPREMACY BY DR. MARVIN, BLACK BIRD PRESS, 2008. POB 1317 PARADISE CA. 95967.
www.marvinxwrites.blogspot.com, www.nathanielturner.com, www.youtube.com.