THE SEXUAL PRACTICES OF BLACK MALES

AND SOCIETAL MYTHS ABOUT THEM:

A HISTORICAL OVERVIEW AND CONTEMPORARY ANALYSIS

A DISSERTATION SUBMITTED TO THE FACULTY OF THE AMERICAN

ACADEMY OF CLINICAL SEXOLOGISTS

IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR

OF PHILOSOPHY

BY

SADIE M. SHEAFE

ORLANDO, FLORIDA

MAY 2007

DISSERTATION APPROVAL

This dissertation submitted by Sadie M. Sheafe has been read and approved by three faculty members of the American Academy of Clinical Sexologist.

The Dissertation Committee has examined the final copies and the signatures, which appear here, verify the fact that any necessary changes have been incorporated and that the dissertation is now given the final approval with reference to content, form and mechanical accuracy.

The dissertation is therefore accepted in partial fulfillment of the requirements for the degree of Doctor of Philosophy.

Signature Date

______Lorraine A. Mitchell, Ph.D., LCSW Committee Chair

______James Walker, Ph.D., FAACS Committee Member

______Yvonne D. Burrell, Ph.D. Committee Member

© Copyright 2007 by Sadie M. Sheafe

All rights reserved

To My Parents: Emory and Edith Middleton, Sr.

ACKNOWLEDGEMENTS

I would first like to first acknowledge and thank GOD who directs my path and gives me the courage and strength, and lightens my way. Thanks to my husband Emmanuel R. Sheafe for his patience, support and encouragement throughout this process; a very special thanks to my children, Dennis Jr., Quintin, Sade’, Jonathan and Precious, who understood and accepted the constraints on my time. A heart felt thanks go to my family: Joyce, Emory, Dianne, Jewell, Anthony, Paul, Von and Marilyn. A very special thanks to my oldest sister, Myrlene Jones; it was through her example that I chose my profession. To my brother, Archie and sister, Ruby, thanks for being there and reminding me to “just do it”. To my nephews Jerry and Rufus, thanks for the constant assurance.

Special thanks go to my cousin, Dr. Eurkie Hughes, who sat up with me to assist in formulating the outline that eventually became this dissertation, and to my Father-in-law, Bishop Theoldo R. Sheafe, D.D. for his encouragement. Special thanks go to my best friend Beverly who also travels this dissertation journey.

I would like to acknowledge the following people for their input: E. Lane, Dr. Baljit Gill, MD., B. Lewis, T. Williams, V. Williams and Dr. Dinah Dunten who gave me the first of the many books I read on this journey.

A special thanks to my committee, Dr. Lorrie Mitchell and Dr. James Walker for your support and encouragement. To Dr. Yvonne Burrell, I say thanks so much for everything, showing me a special path; how to lead and follow. I would also like to recognize Dr. William Granzig for handing me the first match that lit the torch that eventually became this work!

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CURRICULUM VITAE

EDUCATION:

The American Academy of Clinical Sexologists Doctorate, Clinical Sexology, 2007 The Clinical Social Work Institute, (CSWI) Washington, D. C Ph.D. Program, Clinical Social Work, 2003 -‘04 Norfolk State University, Norfolk, Virginia D.S.W. Program, Doctorate in Social Work, 1995 -‘96 Norfolk State University Masters, Social Work, 1992 Albany State University, Albany Georgia Baccalaureate of Arts in Sociology, 1982

LICENSE / CREDENTIALS / CERTIFICATIONS:

2007: Member American Academy of Clinical Sexologists 2006: Board Certified Diplomat Clinical Sexologist 2006: Certified Clinical Sexologist 2000: Certified Mediator-Veterans Affairs Medical Center, Hampton, Virginia 1996: Adjunct Professor MSW Program 1996: Licensed Clinical Social Worker 1988: Professional Clinical Certification, Substance Abuse 1988: Advanced Family-Counseling Skills D/A, Certificate 1987: Advanced Counseling Skills D/A, Certificate 1987: Advanced Individual Counseling Skills D/A, Certificate

PROFESSIONAL EXPERIENCE

• Clinical Director, Legal Forensics and Therapeutics Training and Consultants of Virginia • Primary Provider for Military Sexual Trauma (psycho-education, group counseling, individual and family counseling) • Hospital Administrator, Coordinator of the Substance Abuse Continuum of Care Monitor for Mental Health and Behavioral Sciences in Psychiatry, Veterans Affairs Medical Center (VAMC) • Plan, develop, implement ongoing administrative and clinical management of all psychiatry substance abuse programs hospital wide VAMC • Assist Director of Psychiatry Service in special projects and development of new product lines VAMC • Identify training and developmental needs of substance abuse personnel; conduct staff education; supervise all addiction therapists, rehabilitation technicians and clinical staff VAMC

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• Oversee the development and implementation of treatment plans specific to the identified needs of the individual patients within substance Abuse Treatment Programs and Substance Abuse Vocational Employment Program; furnish direct care with problematic patients • Responsible for all leadership, organization and management of psychotherapeutic components of assigned rehabilitative programs • Director and Chair of the Professional Development Committee for Addiction Therapist • Virginia State Certified Supervisor for Social Work Licensure (LCSW) • Facilitate specialized groups for women in substance abuse and primary provider for sexual trauma groups for female veterans • Advisory member for the sexual trauma taskforce • Primary provider for Sexual Trauma Treatment Team • Provide crisis intervention, supportive counseling, and daily psychotherapy and psychological evaluations

PRESENTATIONS, LECTURES, WORKSHOPS AND SEMINARS:

• (Scheduled Workshop) “Brothers in Silence: Treatment Issues for Veteran Survivors of Military Sexual Trauma” John Jay College of Criminal Justice, New York, 2007 • Dialectal Behavioral Therapy (DBT), 2007 • “Treatment Team Dynamics” 2007 • Lecture: “Psychiatric Diagnosis and Substance Abuse”, Regent University, Virginia Beach, Va., 2006 • “Interpersonal Relationship Violence” 2006 • “Abusive Relationships and Dysfunctional Families,” 2006 • “Team Building” 2006 • “Sexual Response Cycle” 2006 • “Men, Trauma and Addiction” 2006 • “Treatment Outcome and Follow-up” 2006 • National Presentation - “Substance Abuse and Sexual Trauma,” Fayetteville, NC, 2005 • “Treating Dual Diagnosis Community Outreach” 2005 • “Group Relations and Object Relations” • “Men in Relationships” 2005 • “The Substance Abuse and Sexual Trauma Quandary;” Regional Level Presentation 2005 • “Male Sexual Abuse” 2004 • “Shame and Guilt” 2004 • Chosen from dozens of nominees to present proposal on “Family and Significant Other Treatment” (FAST) at the National Social Work Leadership Conference, Las Vegas • “Mending Broken Relationships, A Curative Approach,” FOX Broadcasting Network, 2003 • “Interpersonal Relationship Violence” 2002 “Ethics of Counseling” @ Black Association of Criminal Justice 1998 / 1999 • Seminar, “Family Dynamics and Counseling Techniques” conducted for Probation officers,

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• Social Workers, Counselors, @ Indian Creek Correctional Facility Local Cable Stations (Virginia) and Fox Broadcasting Network Presentations: 1997,’98,’99 “Addictions” “Relationships and Marital Problems”, “Psychiatric and Dual Diagnosis”, “Social Work-The Profession”, “Relationships and Sex”, “Spirituality and Physical Fitness”. • “Depression in Women / Men” 1997 • “Healing Damaged Emotions” 1997 • “Couples in Healing” 1997 • Televised Interview, Public Broadcasting Stations (PBS) “Domestic Violence” 1995-1996 • Program Presenter “Domestic Violence and Aggression,” 1996 • “Antagonism and Domestic Violence”, United States Army, Fort Eustis, 1995 • “Relationship Addiction” @ Social Work Education, 1995 • “Domestic Violence” Workshop @ Christopher Newport University, 1995 • “Families Trapped in Addiction,” 1995 • Radio Interview: PBS “Domestic Violence” 1995 • Lecture, Norfolk State University -“Termination With Client” 1994 • Lecture: Veterans Affairs Medical Center, Hampton Virginia, on “Women Support Groups/Destructive Relationships” 1994 • “Family Healing” @ Veterans Affairs Medical Center, 1994 • Lecture: Hampton University, “Substance Abuse and Youth,” 1993 • “Crossing Ethnical Boundaries” @ Substance Abuse Treatment Unit, 1993 • Briefing, Joint Command, Commanding Generals in USSAR Spangdahlem, Germany on “Substance Abuse in the Community” (Army, Air Force, Marine Corps, Navy) 1988 • “Families in Recovery” USSAR, Bitburg, Munich and Baumholder Germany, 1987-1988 • Workshop, on “Substance Abuse” “Co-Dependency” and “Women’s Issues”1987 • Substance Abuse Education for Commissioned and Non-Commissioned Officers, US Army, US Air Force, 1987-1988

RESEARCH PROJECTS:

• 2006, Designed On-Line Survey for Black Males “The Sheafe Survey on Black Male Sexuality”. • 1998, Produced and Hosted; Television Talk Show: “Just Sadie,” FOX Broadcasting Network, Theme: “Social Work to the Masses Through Media” • 1993, Designed and implemented the Family and Significant Other Treatment Program (FAST) at the Veterans Affairs Medical Center. Program is currently used at VAMC Hampton on the Abuse Treatment Unit, 1993 • 1992, Completed one-year assessment and evaluation of the Addiction Relapse Program. Data was chosen by Norfolk State University as a graduate school class project. • 1989, Designed and Implemented Drug and Alcohol Relapse Program at Veterans Affairs Medical Center, Hampton, VA (Program Design Model is currently used at VAMC Hampton and as of May 2007 is rated 1st nationally in patient participation. (1400 health facilities).

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PROFESSIONAL AFFILIATIONS:

• Member, National Association of Social Work (NASW) • Member, National Black Counselors Association (NBAC) • Member, Professional Counselors Association • Member, Zeta Phi Beta Sorority • Member, 820th Air force/Army Spouse Club • President, Social Work Class, 1992 • Member National Recovery Committee for “My Healthy Vet” • Member VISN Sub-council Committee for SUD monitor • Member, Military Sexual Trauma Team • Narcotic Inspector, Veterans Affairs Medical Center • Chair, National Alcohol and Drug Recovery, MHBH 2005 • Field Supervisor for Graduate and Under-graduate Level Social Work Students: Norfolk State University, St. Leo College, Old Dominion University, Christopher Newport University, Thomas Nelson Community College and Virginia Commonwealth University • Consultant: Film Entertainment Industry Council - First Draft New York, Hollywood, Ca.

COMMUNITY INVOLVEMENT

• Member (MADD, SADD and DARE) • Served as a member of the City of Newport News, Virginia City Community Task force on Domestic Violence and Substance Abuse. • Nominated and selected to serve as a member on the National Learning Recovery Task Force for Military Veterans with Dual diagnosis • Served as a subject matter expert on the National Recovery Committee for “MY Healthy Vet” a website for Veterans and their families. • Director And Chairman Professional Development Committee • Nominated for National Social Work Leadership Award

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ABSTRACT

This study, “The Sexual Practices of Black Males and Societal Myths About Them: A

Historical Overview and Contemporary Analysis” investigates and provides a historical framework in which to examine the inescapable relationship between Black male sexuality and racism. This work provides insight and sheds light into whether some assertions concerning

Black male sexual practices are true or false. The contention is that a study of racism is a prerequisite to an examination of the sexuality of the Black male. Research will illustrate that from the very first interaction between the earliest European explorers and the African; the fear of Black male sexuality has been a root cause of racism and is the basis of negative stereotypes and sexual fairy tales.

Compelling research is presented concerning the origins and rationalizations for the formulation of the many myths and stereotypes surrounding the sexual attitudes and behaviors of

Black males. A partial analysis of the apparent and underlying motivations that are used to justify the centuries of oppression and mis-education of those of African descent by the

European, is offered. Further, the subsequent generational impact that results from this subjugation is explored.

Racial and sexual falsehoods are historically traced beginning with the first European contacts, into the period of American chattel slavery, Civil War and Emancipation of 1865, onto the Great Migration (circa 1920-1940) where Blacks relocated in droves to northern states from

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the South. Far-reaching changes in public perceptions and attitudes that occurred with the Black power movement (circa 1960-1975) are examined, as well as mythological fabrication that continues to be promulgated and reinforced by contemporary media. The most important aspect of this dissertation is that it is written from a primarily Afrocentric perspective.

Finally, this study explores the sexual practices of contemporary black males through an anonymous internet based survey that attempts an unbiased, in-dept exploration into their sexual conduct. The survey candidly confronts many of the myths surrounding this topic. The survey is ongoing and available at www.usamensnetwork.com. The results contained herein are presented as a preliminary, partial investigation. Additional respondents will allow for ongoing analysis that will yield more extensive data. This study serves as a starting point for further research only and is not meant to be definitive in its conclusions.

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TABLE OF CONTENTS

ACKNOWLEDGEMENTS ...... v VITA ...... vi-ix ABSTRACT ...... x-xi

CHAPTER I

A. Historical Introduction ...... 1-10

B. Terms and Definitions ...... 11-28

CHAPTER II

A. Literature Review

B. Ancient History: The Attitudinal Relationship Between the Contemporary Black Male and the Ancient African’s Sexual Practices and Beliefs ...... 29-56

C. Slavery: 1646-1865 The Genesis of the Black Male’s Presence in North America and the Subsequent Resulting Sexual Consequence ...... 56-79

D. The Antebellum Systematic, Psychological, Sexual and Societal Emasculation of the Black Man and the Aftereffect on Stability and Morality ...... 80-97

E. The European Influence on African Homosexuality ...... 97-101

F. Feelings of Genetic Inferiority and Fear of Annihilation by the Perceived Dominance of the Big Black Dick ...... 101-102

H. Interracial Cohabitation between Black and White, and the Resulting Racial Terminologies and Ensuing Divisions ...... 103

I. Mulatto...... 104-108

J. Interracial Cohabitation in the Antebellum South and the Pre-Civil War Cultural Dynamic and its Impact on Interracial Intermingling and

Observable Sexual Sanction ...... 109-111 xii K. The Synthetic Myth Regarding the Black Male Vis-À-Vis the Unrepressed Sexual Raving for the White Female ...... 112-120

L. The Prevailing Social Attitudes Vis-À-Vis Black Male Sexuality From the Post Civil War Through the 1960’s Black Power Movement ...... 121-141

M. The False Christian Doctrine Used To Control

Slaves and Justify Human Oppression ...... 142-159

CHAPTER III

A. Research Methodology and Design / Data ...... 160-162

B. Methodology and Procedures ...... 162

C. Research Design ...... 162

D. Sample ...... 162-163

E. Data Collection Instrument...... 163-164

F. Analysis of Data Technique...... 164

G. Limitations ...... 164-167

CHAPTER IV

A. Demographic Data ...... 168-169

B. Presentation and Analysis of Data ...... 169-170

C. Assumptions and Limitations of the Research Design ...... 170

D. Four Targeted Stereotypes ...... 170-171

E. Finding and Discussion ...... 171-172

CHAPTER V

A. Conclusion ...... 173-183

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B. Implications ...... 183-184

APPENDIX

A. Wall mural of Mercury Pompeii (Appendix A-1) ...... 185

B. Practical Amalgamation (Appendix A-2) ...... 186

C. The Fertility god Priapus (Appendix A-3) ...... 187

D. Ithyphallic Osiris (Appendix A-4) ...... 188

E. Stone Stele with Phallic (Appendix A-5) ...... 189

F. Masked Ithyphallic Individual (Appendix A-6) ...... 190

G. Southern Painting-Rhodesia (Appendix A-7) ...... 191

H. Rock Incision. Ritual Intercourse (Appendix A-8) ...... 192

I. Rock Incision. Scene Representing Ritual Intercourse (Appendix A-9) ...... 193

J. Shu the god of the Atmosphere Separating his Daughter (Appendix A-10) ...... 194

K. "Open Ended" Result Detail (Appendix B) ...... 195-198

L. Tables (Appendix C) ...... 199-214

M. Survey Presentation (Appendix D)...... 215-270

BIBLIOGRAPHY ...... 271-288

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1

CHAPTER ONE

Historical Introduction

Alan Gregg from the Medical Sciences, Rockefeller Foundation, writes in the preface to

Alfred Kinsey’s 1948 work, Sexual Behavior in the Human Male:

Living creatures possess three basic characteristics or capacities: growth, adaptation, and reproduction. In human biology, the reproductive function has been least and the last studied, scientifically. Certainly no aspect of human biology in our current civilization stands in more need of scientific knowledge and courageous humility than that of sex. The history of medicine proves that in so far as man seeks to know himself and to confront his whole nature, he has become free from bewildered fear, despondent shame, or arrant hypocrisy. As long as sex is dealt with in the current confusion of ignorance and sophistication, denial and indulgence, suppression and stimulation, punishment and exploitation, secrecy and display, it will be associated with a duplicity and indecency leading neither to intellectual honesty nor human dignity.

Nearly 60 years ago, Alfred Kinsey, generally regarded as the father of sexology, conducted a bedrock survey on human sexuality; however, the focus was on the Western

European-American and Canadian Caucasians. Blacks were excluded from the final data analysis. In Kinsey’s words, “…we have begun accumulating material which will make it possible to include the American and Canadian Negro groups in later publications…but the material is not yet sufficient for publication...we do not yet have enough histories of

Negroes to warrant their inclusion in the analyses made in the present volume.”

“The Sexual Practices of Black Males and Societal Myths about Them: A Historical

Overview and Contemporary Analysis” is the first time in history that a research study focusing

solely on Black male sexuality has ever systematically and scientifically been conducted.

Numerous social scientists agree that a study of this kind is exceptionally significant in

developing and exposing the realities associated with Black male sexuality “…review of the

research literature shows such a lack of current material that a Kinsey-like survey needs to be

2 conducted to discover the sexual attitudes and behavior of a broad spectrum of Black Americans using systematic research. This survey should not merely imitate the Kinsey survey methods

(e.g., counting frequencies of various sexual acts) but should provide a theoretical, Afro centric, framework that takes into account the philosophical assumptions of the population under investigation. Then, and only then can we know if our historical views regarding Blacks are valid or in need of revision. Perhaps instead of images that have been distorted by the figments of the imagination of others that often disguise the truth and are potentially destructive, Black

Americans will become a people of substance and thus, made whole.” (Haeberle, 1994)

I posit that throughout American history, a patriarchal White society has suffered primarily from two societal disorders with regard to Black males and their sexuality: ‘Osiris

Envy’ and ‘Fear of Continued Existence’. The fear of Black male sexuality has caused White men to respond sadistically with regard to the perceived sexual vibrancy of the Black male. I coin the term ‘Osiris envy’ to define this phenomenon. Specifically, ‘Osiris envy’ is a spiteful malice, resentment, and fear of the virile sexual potency of Black males by others in a patriarchal society.

I contend that a significant measure of Freud’s theory on penis envy is unsound as it omits the possibility of male - gender penis envy. Further, it is conceivable that an insecure male population obsessed with feelings of latent sexual inferiority based on myth and stereotype, and as research will demonstrate, imbued with veiled homosexuality, can possess the same sexual projection that Freud, in my estimation, inaccurately theorized was only possessed by young females. Furthermore, I would reason that penis envy is a male-to-male gender concern in conjunction with, or, as opposed to a female-to-male affect.

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Another theory introduced through this study is ‘fear of continued existence.’ I maintain this is a dread by White males of the perceived mathematical probability of genetic annihilation.

This trepidation, I maintain, is the root cause of much of the sexual atrocities perpetrated on

Black males by White men in response to the earliest interactions between the White women and the Black male. Further, I posit that there is an underpinning of alarm that is inherent to any

White patriarchal society as related to the transmission of dominant hereditary characteristics, such as color, from the parent organisms to their children.

The Thanatos, the death instinct, motivates people to use aggressive urges to destroy. It is in this Freudian theory that an explanation of the behaviors surrounding the bestial conduct of the members of a White patriarchal society can be found.

With regard to Blacks in general and Black males in particular, I theorize that the cerebral cortex, the portion of the brain that plays a central role in the ‘thinking process', of much of contemporary Black America has been affected by a systematic generational loss of human dignity, systematic by design and generational by default. In my opinion, this has reduced an entire generation to a vegetative state. I coin the term,” Social Vegetation.” The societal- cerebral-cortex is the portion of the group psyche that has a vested interest when it comes to a sense of self-worth and human significance. Social Vegetation occurs when an individual, family, society, nation, entire generation or any related assembly has bought into, believes, but most of all, accepts the negative images, sexual and otherwise, placed on them by another group of individuals with ulterior motives.

As a direct result of these contentions, it becomes impossible to examine the sexual character and potency of Black sexuality without a prerequisite: in-depth exploration of the

4 stigmatizing of difference along racial characteristics. These two concepts are cardinal and indispensable.

If an individual claims a basic understanding of physics, he/she then should be able to explain reasons why the planets revolve around the sun. If one professes an understanding of biology, they should be able to give an explanation of nature’s basic theory of dynamic equilibrium, or be able to answer the fundamental question, “Where do babies come from?”

Although chemistry has no single grand orthodox question, there are some everyday phenomena that an individual claiming general knowledge should be able to explain. Therefore, to seek even moderately to comprehend the complexities of the modern Black male’s sexuality; to reasonably aspire to understand the origins of the negative myths and stereotypes, or to even dimly undertake dissecting the mental processes and behavior involving various spheres of conduct of both the colonizing, imperialist European and the ancient African, it is imperative to grasp, inclusively, racism and its effects on Black sexuality.

Black sexuality encompasses an array of attitudes, issues, behavior and processes; including sexual identity, social and cultural conduct, anthropological, religious, spiritual, and psychological and a physiological aspect. In the exact manner that the atom is the foundation upon which the most minimal scientific study of chemistry is built, so is racism the originating platform and infrastructure upon which the study of Black sexuality must commence. In precisely the same manner that the relationship between the atom and the subatomic particles of electron, protons and neutrons is unavoidable and cannot be considered without the other, Black sexuality cannot be accurately examined without a comprehensive examination of European domination and racism.

Tim Wise in an article written for www.raceandhistory.com entitled “Sloppy Statistics,

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Bogus Science and the Assault on Racial Equity,” writes,

Throughout history racially biased scientists have attempted to prove that there are scientific "racial" differences. They have falsely hypothesized that intelligence is determined by individual genetic make up and that White people have superior genes. Such "proof" is impossible to come by, because, in fact, science disproves it conclusively. To begin with, 68% of all human genes are identical between all humans and 96.8% of the genetic code between Blacks and Whites is shared with only a maximum of 0.032 of the genes varying between any White or Black person. There is a wealth of evidence that refutes the absurd claim that genes are the key to IQ, and that IQ is the key to everything from professional success, to income, to educational status, to criminality. Scientists argue that the gaps in income, educational attainment, and other measures of well being between Blacks and Whites in particular are the result of gaps in intelligence, and that these intelligence gaps are themselves racial/genetic and not mostly caused by the unequal environments to which whites and Blacks are often exposed. The overwhelming bulk of research has indicated that environmental conditions are instrumental in determining "intelligence," however one may define and measure it. Pseudo scientist have gone so far as to claim that, “…blacks were more likely to contract AIDS because of "inherited reproductive strategies" that encourage promiscuous sex.

Whites have used counterfeit-science to justify racism and bias. I assert that this racism

is the core and that race is the crux of Black sexuality and both race and racism must be focal

points for any intelligent discussion on this topic. To engage in honest dialogue regarding

varying aspects and dimensions of the Black male’s sexual practices, one must address the

principals of ethics, morality, and theology of his oppressor. It is there that the myths and

stereotypes surrounding the Black man originate in regard, not only to biological sex and the

sex act, but also to gender roles, self-esteem issues, and body image. Such a discussion must

also include, implicitly or explicitly, the significance of the Black male penis, which for

generations has been the focus of much anxiety and resentment for those of European

Caucasian descent.

This is an epigrammatic study of the origins of the primary mythology encompassing

Black male sexuality. The principle object of this work is to explore, tersely, the deliberate lies and misinterpreted behaviors that intertwine and begird the sexual practices of Black males.

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These falsehoods and untruths have subsequently resulted in myths, unwarranted stereotypes, and subsequent racial mental genocide.

Medical science has proven that, generally, it is much harder to cure the victims of psychological warfare than it is to cure the victims of physical abuse. Subsequently, this dissertation takes a look at the both the causes and lasting effects of what I refer to as

‘Intergenerational-Post-Traumatic-Stress-Disorder-Diseases.’ Other social scientists such as Dr.

Omar Reid, Sekou Mims and Larry Higginbottom, have labeled this pathological condition of mind and body, Post Traumatic Slavery Disorder, (2005). Although panacea is unknown, some suggestions for reversal of this negative imaging are offered throughout this work.

Barbara Merriweather, an English and social studies teacher at the Baldi Middle School in Philadelphia, wrote in an article entitled, “African American Myths and Stereotypes in the

Media,” (1970):

The historical experience of Americans of African descent began more than 5000 years before the Christian era, on the African continent.... The African and African American experience is one of great achievement…it includes outstanding leaders--inventors, builders, doctors, philosophers, explorers, scholars, militarists, etc.--who made numerous contributions to the world and humankind. It is also an experience of struggle against persecution, oppression, and injustice. For two and a half centuries, the great masses of Americans of African descent were victims of a brutal and inhumane system of enslavement. When the nation's legal system of slavery ended following a devastating civil war, African Americans faced segregation, discrimination, and second-class citizenship. Both the nation and the world have been changed permanently because of the African American's struggle to end racist injustice and persecution. Art, music, science, politics, economics, law, government, education, technology, military, agriculture, and virtually every other aspect of life in United States, reflect the influence of African Americans. Unfortunately, the historical and cultural legacies of Africans and Americans of African ancestry have been distorted by massive propaganda campaigns based on myths-stories, beliefs, and notions commonly held to be true but without factual basis. These myths were originally fostered as a means of control, not only to demean and discredit Africans, but also to ease the conscience of racists who had created or gained profit from the ’peculiar institution of slavery’, which had become the law of the land. Why, how, and who perpetuates these myths? Propagated and perpetuated day after day in all of the nation's institutions, as well as its mass media…and passed on from one generation to the next into every aspect of human life, these myths have negatively affected all Americans, but particularly African Americans. So much negative conditioning has resulted from these myths that as a consequence, millions of

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African Americans accept and even act out of these negative stereotypical images. Natural bridges of human understanding and cooperation between African Americans and non- African Americans who share a common heritage have been prevented due to this unfortunate reality.

Ex-college professor and diplomat Herbert L. Calhoun in his book review of White over

Black: American Attitudes toward the Negro, 1550-1812, asserts: “Negroes as slaves were always morally problematic and American Whites were forced to continue fashioning, revising and updating the rationalizations needed to justify their mistreatment and continued enslavement of them. The most stable result was an ideology of racial superiority that melded together the sailors' myths and attitudes about Blacks, and a self-serving rendition of White, mostly

Protestant, religion. This ideological concoction was so successful that over time maltreatment of

Blacks was pretty much taken as normal.” (Amazon.com)

Ayn Rand in Introduction to Objectivist Epistemology (1979) said, racism "is the notion of ascribing moral, social or political significance to a man's genetic lineage — the notion that a man's intellectual and character-logical traits are produced and transmitted by his internal body chemistry. This means, in practice, that a man is to be judged, not by his own character and actions, but by the characters and actions of a collective of ancestors."

Molefi Asante, one of the most published contemporary African American scholars of our generation and the man credited with coining the term, “Afrocentric” describes racism in his work, Erasing Racism: The Survival of the American Nation, (2003) as, a "Wall Of Ignorance" that hides the long history of racial injustice from public consciousness. He argues that most

White people view racism as a thing of the past; a problem that was solved by civil rights.

“Eckhardt in Prejudice: Fear, Hate, or Mythology, (1968) suggest that a mythical but pervasive belief in the superiority of the White race is a primary factor in racism. One aspect of this myth is that Blacks are more primitive and animalistic than Whites, and are therefore more sexual.

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Several Black writers (Clever, 1968; Fanon, 1967; Hernton, 1965; Malcolm X, 1966) suggest that a common denominator of racial prejudice among Whites is the attribution of sexual potency to Blacks. Black females are thought to have near insatiable sexual appetites and Black males are thought to have an oversized penis and to be more sexually potent than White males (Fanon,

1967; McCray, 1967).

This investigative inquiry theorizes that the perceived libido, Black male sexual energy and vitality have always been a source of contention for White men. Herein, White fear of Black sexuality from ancient history to the present is approached as a discourse on White sexual insufficiency, trepidation, malfunction and underlying psychosis.

Throughout history several writers and social scientists have discussed the practical implications of the mixing of sex and racism. Hernton, (1965) suggests that the sexual stereotype of Blacks may be the most important single factor maintaining racism. Dollard, (1957) discusses what he calls the sexual gain of slavery and racism as being the availability of both Black and

White women to White men, and Smith, (1963) indicates that segregation meant ‘an empty bed and a pain in the heart for many White woman in the south,’ (Davis and Cross, 1979).

In the numerous studies conducted on sexuality, researchers have been unable to uncover a single study referenced in psychological texts concerning Black sexual viewpoints. Most data pertaining to the Black sexual beliefs are either autobiographical or sketchy in nature.

Psychological theories of prejudice that have attempted to account for the sexual aspect of racism have been psychodynamic by nature. The well-known authoritarian personality studies (Adorno et al., 1950) are examples of psychodynamic theorizing, which posits sexual repression as a characteristic of the prejudiced personality with resultant projection of the prohibited sexual impulses onto Blacks. Allport’s opinion (1954) also supports this position. Pinderhughes (1969),

9 suggests that “Negroes” are a natural for such projection since they are given such low value in this society. They are associated with the “low” things such as sexuality and genitals. West

(1967), and Kovel (1970), attribute the projection to their blackness, which suggests mystery, danger, and evil.

Cornel West, Professor of Religion and African American Studies at Princeton, (1999) asserts:

We will never understand and change the experiences and perceptions of Black bodies in our world until we break the taboo of confronting candidly Black sexuality and its myth... The dominant myths draw Black women and men either as threatening creatures that have the potential for sexual power over Whites or as harmless, desexed underlings of a White culture. The myths offer distorted, dehumanized creatures whose bodies –color of skin, shape of nose and lips, type of hair, size of hips –are already distinguished from the White norm of beauty whose feared sexual activities deemed disgusting, dirty or funky and considered less acceptable. Yet the paradox of the sexual polities of race in America is that, behind closed doors, the dirty, disgusting and funky sex associated with Black people is often perceived to be more intriguing and interesting, while in public spaces talk about Black sexuality is virtually taboo.

With the ultimate goal of uncovering the many myths surrounding Black male sexuality, in this volume we examine Black racism from the earliest African interaction with the European to contemporary times. In so doing we reveal unfounded sexual propaganda, uncover sexual falsehoods; study the results of self-fulfilling prophesies and false fears; examine behavioral insecurities and their impact on both the oppressor and the oppressed; and are forced to conclude an underpinning of rampant psychological societal dysfunction.

The primary hypotheses presented in this volume are: one, that the sexual practices of

Black males are virtually unknown because no in-depth study has ever been conducted specifically for this population; and two, that society's speculations concerning the sexual practices of Black males are based on myths, stereotypes and innuendo placed upon them by

White European patriarchal society.

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Four stereotypes are the focal point of this study: Black Males penises are Macrophallic.

Black Male potency and virility are greater than white males. Black males are obsessed with the idea of having sex with white women. Black men are permissive in their sexual affairs.

Hopefully, it is from this work that contemporary society can begin the process of self- examination with regard to its projected negative stereotypical beliefs about Black men. From this point of origination dialogues may commence thus leading to a more honest and open comprehension of the unuttered fears and cultural miscomprehension surrounding Black sexuality and White sexual perceptions.

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TERMS AND DEFINITIONS

Adonis - is an archetypal deity in Greek mythology and a central cult figure in various mystery

religions. He is closely related to the Egyptian Osiris, the Semitic Tammuz and Baal

Hadid, the Etruscan Atunis and the Phrygian Attis, all of whom are deities of rebirth and

vegetation.

Agape - is one of several Greek words translated into English as love. The word has been used in

different ways by a variety of contemporary and ancient sources, including Biblical

authors. Many have thought that this word represents divine, unconditional, self-

sacrificing, active, volitional, and thoughtful love. Greek philosophers at the time of Plato

and other ancient authors used the term to denote love of a spouse or family. (The

Hebrew ahev has a slightly wider semantic range than agape ). Agape arguably draws on

elements from both eros and philia in that it seeks a perfect kind of love that is at once a

fondness, a transcending of the particular, and a passion without the necessity of

reciprocity. The concept is expanded on in the Judaic-Christian tradition of loving God:

"You shall love the Lord your God with all your heart, and with all your soul, and with

all your might" (Deuteronomy 6:5) and loving "thy neighbor as thyself" (Leviticus

19:18). The love of God requires absolute devotion that is reminiscent of Plato's love of

Beauty (and Christian translators of Plato such as St Augustine employed the

connections), which involves an erotic passion, awe, and desire that transcends earthly

cares and obstacles. Aquinas, on the other hand, picked up on the Aristotelian theories of

friendship and love to proclaim God as the most rational being and hence the most

deserving of one's love, respect, and considerations.

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Antebellum South - Typically defined by historians as the period between the War of 1812

(fought between the United States of America and the United Kingdom) and the

American Civil War (1861–1865). The Civil War was fought between the United States

(the ‘Union”) and eleven Southern Slave States that declared secession and formed the

Confederate States of America.

Apis - In Egyptian Mythology Apis or Hapis (alternatively spelt Hapi-ankh), was a bull-deity

worshipped. Apis was the most important of all the sacred animals in Egypt. The Apis

bull was considered to be a manifestation of the pharaoh, as bulls were symbols of

strength and fertility, qualities which are closely linked with kingship (“strong bull” was

a common title for gods and pharaohs). Sometimes the Apis bull was pictured with the

sun-disk between his horns. The Apis bull is unique as he is the only Egyptian god

represented solely as an animal, and never as a human with an animal's head. APIS in

Greek Mythology was the king of Apia, a ruler in the long line of rulers of Sicyon.

Historically, he was most often alleged to have been killed by Aetolus. Greek writers

make the Apis an incarnation of Osiris.

Atheopians - An ancient term meaning Ethiopians: the peoples of Ethiopia situated in the Horn

of Africa. Ethiopia is one of the oldest nations in the world, and the only African nation

to have enjoyed continuous sovereignty throughout and beyond the Scramble for Africa

excepting a brief occupation in World War II. The Scramble for Africa (or the Race for

Africa) was the proliferation of conflicting European claims to African territory during

the New Imperialism period, between the 1880s and the start of World War I. Ethiopia. It

is bordered by Eritrea on the north, Sudan in the west, Kenya in the south, Djibouti in the

northeast, and Somalia in the east. The second-most populous African nation, often

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regarded as the “Cradle of Humanity.” From the peerlessly ancient traces of humanity

unearthed there, Ethiopia is also the second oldest officially Christian nation, having

converted in the 4th century AD.

Attis - a life-death-rebirth deity was the son and the lover of Cybele. A god of growth and

fertility in Asia Minor also venerated in Greece. His service remained more Asian than

Greek. He is remembered for having cut off his genitals in a fit of folly. Some say that at

his death he was turned into a pine tree, but even more extraordinary is his birth.

Anthropomorphic - is the attribution of uniquely human characteristics and qualities to

nonhuman beings, inanimate objects, or natural or supernatural phenomena. Animals,

forces of nature, and unseen or unknown sources of chance are frequent subjects of

anthropomorphosis. The term is derived from two Greek words, ( anthr ōpos ), meaning

human , ( morph ē), meaning shape or form .

Aphrodite - Like Dionysus, he was sometimes referred to as “Eleutherios,” "the liberator".

According to tradition, Eros was principally the patron of male love while Aphrodite

ruled men's love of women. The term eros (Greek erasthai ) is used to refer to that part of

love constituting a passionate, intense desire for something, it is often referred to as a

sexual desire, hence the modern notion of 'erotic' (Greek erotikos ). Many in the Platonic

vein of philosophy hold that love is an intrinsically higher value than appetitive or

physical desire. Physical desire, they note, is held in common with the animal kingdom

and hence of a lower order of reaction and stimulus than a rationally induced love, i.e., a

love produced by rational discourse and exploration of ideas, which in turn defines the

pursuit of Ideal beauty. Accordingly, the physical love of an object, an idea, or a person

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in itself is not be a proper form of love, love being a reflection of that part of the object,

idea, or person, that partakes in Ideal beauty.

Augustan period (age) - is the 18th century in English literature has been called the Augustan

Age, the Neoclassical Age, and the Age of Reason. The term 'the Augustan Age' comes

from the self-conscious imitation of the original Augustan writers, Virgil and Horace, by

many of the writers of the period. Specifically, the Augustan Age was the period after the

Restoration era to the death of Alexander Pope (1690 - 1744).

Black continent - A term coined by the early European explorers to describe the African

continent. Africa is widely regarded in the scientific community to be the origin of

humans. Africa is the world's second-largest and second most-populous continent, after

Asia. It covers 6.0% of the Earth’s total surface area, and 20.4% of the total land area.

With more than 900,000,000 people (as of 2005) in 61 territories, it accounts for about

14% of the world's human population. The continent is surrounded by the Mediterranean

Sea to the north, the Suez Canal and the Red Sea to the northeast, the Indian Ocean to the

southeast, and the Atlantic Ocean to the west. There are 46 countries including

Madagascar, and 53 including all the island groups.

Chattel slavery - is closest to the slavery that prevailed in early American history. Chattel slaves

are considered their masters’ property — exchanged for things like trucks or money and

expected to perform labor and sexual favors. Once of age, their children are expected to

do the same. Chattel slavery is typically racially based.

Colonialism - is the extension of a nation's sovereignty over territory beyond its borders by the

establishment of either settler colonies or administrative dependencies in which

indigenous populations are directly ruled or displaced. Colonialism was often based on

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the ethnocentric belief that the morals and values of the colonizer were superior to those

of the colonized; some observers link such beliefs to racism and pseudo-scientific

theories dating to the 17th and 18th centuries. In the western world, this led to a form of

proto- social Darwinism that placed white people at the top of the animal kingdom,

“naturally" in charge of dominating non-European indigenous populations. Colonizing

nations generally dominate the resources, labor, and markets of the colonial territory and

may also impose socio-cultural, religious and linguistic structures on the conquered

population (see also: cultural imperialism). Though the word colonialism is often used

interchangeably with imperialism, the latter is sometimes used more broadly as it covers

control exercised informally (via influence) as well as formal military control or

economic leverage. The term colonialism may also refer to a set of beliefs used to

legitimize or promote this system.

Curse Of Ham - (more properly called the curse of Canaan) refers to the curse that Noah placed

upon Canaan (the son of Ham), after Ham saw Noah naked because of drunkenness in his

tent. Some Biblical scholars see the "curse of Ham" story as an early Hebrew

rationalization for Israel’s conquest and enslavement of the Canaanites, who were

presumed to descend from Canaan. The "curse of Ham" has been used by some members

of Abrahamic religions to justify racism and the enslavement of people of African

ancestry, who were thought to be descendants of Ham (often called Hamites), either

through Canaan or his older brothers. This racist theory was common during the 18 th -20 th

centuries, but has been largely abandoned even by the most conservative theologians

since the mid- 20 th century.

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Cybele - Originally a Phrygian goddess; a deification of the Earth Mother who was worshiped in

Anatolia from Neolithic times. Like Gaia (the "Earth") or her Minoan equivalent Rhea,

Cybele embodies the fertile earth, a goddess of caverns and mountains, walls and

fortresses, nature, wild animals (especially lions and bees). Cybele's most ecstatic

followers were males who ritually castrated themselves, after which they were given

women's clothing and assumed "female" identities, who were referred to by the third

century commentator Callimachus in the feminine Gallai , and who other contemporary

commentators in ancient Greece and Rome referred to as Gallos or Galli . Her priestesses

led the people in orgiastic ceremonies with wild music, drumming, dancing and drink.

She was associated with the mystery religion concerning her son, Attis, who was

castrated and resurrected. The dactyls were part of her retinue. Other followers of Cybele,

Phrygian kurbantes or Corybantes, expressed her ecstatic and orgiastic cult in music,

especially drumming, clashing of shields and spears, dancing, singing and shouts, all at

night.

Daemon - The words daemon and daimon, sometimes dæmon, are Latinized spellings of Greek

used purposely today to distinguish the daemons of Greek Mythology, good or

malevolent "supernatural beings between mortals and gods, such as inferior divinities and

ghosts of dead heroes", from the Judeo-Christian usage demon, "a malignant spirit that

can seduce, afflict, or possess humans."

Dionysiac - Within Greek mythology Dionysus is made to be the son of Zeus and Semele: other

versions of the story contend that he is the son of Zeus and Persephone. He is described

as being womanly or "man-womanish." He is viewed as the promoter of civilization, a

lawgiver, and lover of peace — as well as the patron deity of agriculture and the theater.

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He was also known as the Liberator (Eleutherios), freeing from one's normal self, by

madness, ecstasy, or wine. The divine mission of Dionysus was to mingle the music of

the flute and to bring an end to care and worry. There is also an aspect of Dionysus in his

relationship to the "cult of the souls", and the scholar Xavier Riu writes that Dionysus

presided over communication between the living and the dead.

Eros - In Greek mythology, Eros was the primordial god responsible for lust, love, and sex, he

was also worshiped as a fertility deity. His name is the root of words such as erotic . His

Roman equivalent was Cupid, "desire", also known as Amour, "love". He was the son of

the deity.

Exogamy In biology, exogamy more generally refers to the mating of individuals who are

relatively less related genetically, that is out breeding as opposed to inbreeding, this

benefits the offspring by avoiding the chance of the offspring inheriting two copies of a

defective gene and also by increasing the genetic diversity of the offspring, improving the

chances that more of the offspring will have the required adaptations to survive.

Fear Of Continued Existence - A term coined by Sadie Sheafe, to explain the perceived dread

and fear of genetic annihilation by white males of Black sexuality. This trepidation is the

root cause of much of the atrocities perpetrated against the Black male by Europeans.

This theory is supported by social scientist like Francis Cress Welsing (1991) who stated

“...there has been White fear of Black genetic power or White male fear and envy of the

Black phallus and entire genital apparatus. This fear, in turn, produced a sense of

inadequacy and inferiority in the White male as he compared himself to males of color.”

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GEB - Amongst the group who believed in the Ennead, a form of Egyptian mythology, Geb

(also spelt Seb, and Keb) was the personification of the earth, and indeed this is what his

name means - earth , it was said that when he laughed, it caused earthquakes. Since the

Egyptians held that their underworld was literally under the earth, Geb was sometimes

seen as either containing the dead, or imprisoning those not worthy to go to Aaru. In

Egyptian mythology, the field of Aaru is the heavenly underworld where Osiris ruled. In

the Ennead, Geb is the husband of Nut, the sky, the son of the primordial elements Tefnut

(moisture) and Shu (dryness), and the father to the four lesser gods of the system – Osiris,

Set, Isis and Nephthys. In this context, Geb was said to have originally been engaged in

eternal sex with Nut, and had to be separated from her by Tefnut. Consequently, in early

depictions he was shown reclining, with his phallus pointed towards Nut.

Greco Roman Period - The time period begins with the Roman occupation of Greece in 146 BC

and ends with the fall of the Western Roman Empire in the 5th century AD. Terms such

as Greco-Roman World are also coined by scholars to denote the geographical borders of

the culture's impact. After the Punic Wars, Greco-Roman civilization dominated

permanently over the Carthago-phoenician and the entire Mediterranean basin.

Henotheism - Is a philosophy that focuses on increasing pleasure . Note that while the terms

were originally employed literally, this is no longer the case. There seems to be no

common ground on what actually constitutes pleasurable or painful activities. The first

basic idea behind hedonistic thought is that all actions can be measured on the basis of

how much pleasure and how little pain they produce. In very simple terms, a hedonist

strives to maximize this total (pleasure minus pain). The nineteenth-century British

philosophers John Stuart Mill and Jeremy Bentham established the fundamental

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principles of hedonism through their ethical theory of Utilitarianism. Utilitarian value

stands as a precursor to hedonistic values in that all action should be directed toward

achieving the greatest amount of happiness for the greatest number of people. Though

consistent in their pursuit of happiness, Bentham and Mill’s hedonistic values are faintly

divergent in relation to their exposition of the principle of utility.

Herd Instinct - Is a social tendency in humans to identify with and model many behaviors and

beliefs after a larger group of individuals with whom they identify. This is sometimes

referred to as "following the herd.”

Homer - was a legendary early Greek Poet traditionally credited with the composition of the

‘Illiad’ and the ‘Odyssey’.

Hyper sexuality - The concept of hyper sexuality replaces the older concepts of nymphomania

(or furor uterinus ) and satyriasis. Nymphomania was believed to be a psychological

disorder characterized by an overactive libido and an obsession with sex. In males the

disorder was called satyriasis (for etymology of the words, see nymph and satyr).

"Nymphomania" and "satyriasis" are no longer listed as specific disorders in the DSM-

IV. Hyper sexuality is a desire for human sexual behavior at levels high enough to be

considered clinically significant. ‘Hyper sexuality’ is characterized by an impairing need

for frequent genital stimulation that, when achieved, does not result in long-term

emotional or sexual satisfaction. This dissatisfaction is what is believed to encourage the

heightened frequency of sexual stimulation, as well as additional physiological and

neurological symptoms.

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Imperialism - Is the policy of extending a nation's authority by territorial acquisition or by the

establishment of economic and political hegemony over other nations, countries, or

colonies. This is either through direct territorial conquest or settlement, or through

indirect methods of influencing or controlling the politics and /or economy. The rule of

authority of a country is based on territory, economic establishment and political

influence. The term is used to describe the policy of a nation's dominance over distant

lands, regardless of whether the subjugated nation considers itself part of the empire. It is

also considered the action by which one country controls another country or territory

accomplished by military means to gain certain advantages. Imperialism helps one

country gain power and domain over other areas. Imperialism can also be referred to as

expansionism. An imperialist country, state, colony, or nation can be grouped as political,

economic, religious, ideological, or exploratory.

Incubus - In Western medieval legend, an incubus (plural incubi ) is a demon in male form

supposed to lie upon sleepers, especially women, in order to have sexual intercourse with

them. They are also believed to do this in order to spawn other incubi. The incubus drains

energy from the woman it performs sexual intercourse upon in order to sustain itself. In

most cases it either kills the victim or leaves the victim in very weak or fragile condition.

A female version was called a succubus.

Libidinous - Having or exhibiting lustful desires; lascivious

Lingam - Is a symbol for the worship of the Hindu god Shiva. While its origins are debated, the

use of this symbol for worship is a timeless tradition in India. Puranas signify its greatest

virtue is said to be in its simplicity which stands between idol worship and non-idolism -

as a pillar of flame.

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Macrophallic - Having an unusually large phallus

Monotheistic - In theology it is the belief in the existence of one deity or God, or in the oneness

of God. In Western context, the concept of "monotheism" tends to be dominated by the

concept of the God of the Abrahamic religions and the Platonic concept of God as put

forward by Pseudo-Dionysius the Areopagite.

Nadir Of American Race Relations - Refers to the period in United States history at the end of

the 19th century and the beginning of the 20th. According to many historians, racism in

the United States was worse during this time than at any period before or since. During

this period, African Americans lost many of the civil rights gains which they had made

during Reconstruction, Segregation, racial discrimination, and expressions of white

supremacy all increased. So did anti-Black violence, including lynching's and race riots.

The phrase "the nadir" to describe this period was first used by historian Rayford

Logan in a 1954 book titled “The Negro in American Life and Thought: the Nadir, 1877-

1901”.

Ndbele - The Ndebele people are nations of people living in South Africa and Zimbabwe; The

Ndebele nation consists of a three tier system: people of Nguni origin (Zulu, Xhosa,

Swati), Abenhla (Suthus, Tswana's and other tribes predominantly found in South Africa)

and Amahole (consisting of tribes like Kalangas, Vendas, Tongas, Nambyas). Ndebeles

are a nation, not a tribe and within this nation there are common surnames like Khumalo,

Nxumalo, Ncube, Sibanda, Moyo, Ndlovu, Mkhwananzi, Bhebhe, Dlodlo, Dube, Nkala,

Nkomo etc.

Necropolis - (plural: necropolises or necropoleis ) is a large cemetery or burial place Apart from

the occasional application of the word to modern cemeteries outside large towns, the term

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is chiefly used to describe burial grounds near the sites of the centers of ancient

civilizations.

Negrophobia -Fear of or contempt for Black people and their culture

Nut -To the ancient Egyptians Nut (Nuit) was the personification of the sky (originally she was a

goddess of just the sky at day, where the clouds formed) and the heavens. She was

believed to be the daughter of the gods Shu and Tefnut, the granddaughter of the sun god

Ra. Her husband was also her brother, Geb. She was thought to be the mother of five

children on the five extra days of the Egyptian calendar, won by Thoth - Osiris who was

born on the first day, Horus the Elder on the second, Set on the third, Isis on the fourth,

and Nephthys the last born on the fifth day. The days on which these deities were born

were known as the 'five epagomenal days of the year', and they were celebrated

throughout Egypt:

Odin - Considered the chief god in Norse mythology and Norse paganism.

Oedipus Complex - In Freudian psychoanalysis it refers to a stage of psychosexual development

in childhood where children of both sexes regard their father as an adversary and

competitor for the exclusive love of their mother. The name of the complex derives from

the Greek myth of Oedipus, who unwittingly kills his father Laius and marries his mother

Jocasta. Freud considered the successful resolution of the Oedipus complex to be key in

the development of gender roles and identity, with boys and girls resolving the conflicts

differently as a result of castration anxiety and penis envy. Freud also held that the

unsuccessful resolution of the Oedipus complex could result in neurosis and

homosexuality.

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Osiris Envy – A term coined by Sadie Sheafe . ‘Osiris Envy’ would be defined as a spiteful

malice, resentment and fear of the virile sexual potency of Black males by white men in a

patriarchal society.

Penis Envy - In Freudian psychoanalysis refers to the supposed reaction of a girl during her

psychosexual development to the realization that she does not have a penis. Freud

considered this realization a defining moment in the development of gender and sexual

identity for women. According to Freud, the parallel reaction in boys to the realization

that girls do not have a penis is Castration anxiety. In contemporary culture, the term is

sometimes used inexactly or metaphorically to refer to the idea that adult women wish

they had a penis, or to refer to anxieties between men about the size of their genitals.

Phallic Worship - Worship of the reproductive powers of nature as symbolized by the male

generative organ.

Philia - As an ancient Greek word for love refers to brotherly love, including friendship and

affection. In contrast to the desiring and passionate yearning of eros , philia entails a

fondness and appreciation of the other. For the Greeks, the term philia incorporated not

just friendship, but also loyalties to family and polis -one's political community, job, or

discipline. Philia for another may be motivated, as Aristotle explains in the Nicomachean

Ethics , Book VIII, (NE) for the agent's sake or for the other's own sake. The English

concept of friendship roughly captures Aristotle's notion of philia , as he writes: "things

that cause friendship are: doing kindnesses; doing them unasked; and not proclaiming the

fact when they are done" ( Rhetoric , II. 4, trans. Rhys Roberts). The first condition for the

highest form Aristotelian love is that a man loves himself. Without an egoistic basis, he

cannot extend sympathy and affection to others ( NE , IX.8). Such self-love is not

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hedonistic, or glorified, depending on the pursuit of immediate pleasures or the adulation

of the crowd, it is instead a reflection of his pursuit of the noble and virtuous, which

culminate in the pursuit of the reflective life. Friendship with others is required "since his

purpose is to contemplate worthy actions to live pleasantly sharing in discussion and

thought" as is appropriate for the virtuous man and his friend ( NE , IX.9). The morally

virtuous man deserves in turn the love of those below him; he is not obliged to give an

equal love in return, which implies that the Aristotelian concept of love is elitist or

perfectionist: "In all friendships implying inequality the love also should be proportional,

i.e. the better should be more loved than he loves." ( NE , VIII, 7,). Reciprocity, although

not necessarily equal, is a condition of Aristotelian love and friendship, although parental

love can involve a one-sided fondness.

Pliny the Elder - Gaius Plinius Secundus, (23-August 24, 79, AD) better known as Pliny the

Elder, was an ancient author, natural philosopher and naval and military commander of

some importance who wrote “Naturalis Historia" He believed that "true glory consists of

doing what deserves to be written, and writing what deserves to be read" .

Polytheism - Belief in or worship of multiple gods or deities. The word comes from the Greek

words poly+theoi, literally "many gods." Ancient religion was polytheistic, holding to a

pantheon of traditional deities. The belief in many gods does not necessarily preclude the

belief in an all-powerful all-knowing supreme being, as the ruler and parent (often king

and fathers) of gods and mankind.

Pompe II - is a ruined Roman city near modern Naples in the Italian region of Campania, in the

territory of the commune of Pompeii. It was destroyed, and completely buried, during a

catastrophic eruption of the volcano Mount Vesuvius on 24, August 79, AD.

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Priapus - In Greek mythology, Priapus was a minor rustic fertility god of purely phallic

character, protector of livestock, fruit plants, gardens and male genitalia. He was a son of

Aphrodite by Dionysus, Hermes, or Adonis.

Propertius - In Greek mythology, Priapus was a minor rustic fertility god of purely phallic

character, protector of livestock, fruit plants, gardens and male genitalia. (Roman

equivalent: Mutinus Mutunus). He was a son of Aphrodite by Dionysus, Hermes, or

Adonis.

Sexuality - Refers to the expression of sexual sensation and related intimacy between human

beings, as well as the expression of identity through sex and as influenced by or based on

sex. There are a great many forms of human sexuality (sexual functions). The sexuality of

human beings comprises a broad range of behavior and processes, including the

physiological, psychological, social, cultural, political and spiritual or religious aspects of

sex and human sexual behavior. Philosophy, particularly ethics and the study of morality,

as well as theology, also address the subject. In almost any historical era or culture, the

arts, including literary and visual arts, as well as popular culture, present a substantial

portion of a given society's views on sexuality. In most societies and legal jurisdictions,

there are legal bounds on what sexual behavior is permitted. Sexuality varies across the

cultures and regions of the world, and has continually changed throughout history.

Shamans - Refers to a range of traditional beliefs and practices concerned with communication

with the spirit world. Its parishioners claim the ability to diagnose and cure human

suffering and, in some societies, the ability to cause suffering. This is believed to be

accomplished by traversing the axis mundi and forming a special relationship with, or

gaining control over spirits. Shamans have been credited with the ability to control the

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weather, divination, the interpretation of dreams, astral projections, and traveling to upper

and lower worlds. Shamanistic traditions have existed throughout the world since

prehistoric times. Some anthropologists and religion scholars define a shaman as an

intermediary between the natural and spiritual world, who travels between worlds in a

state of trance.

Shinto - Is the native religion of Japan and was once its state religion. It involves the worship of

kami gods. Shinto is an animalistic belief system. As such, Shinto is commonly translated

as "The Way of the Gods".

Shu - In Egyptian mythology, Shu (meaning dryness and he who rises up ) is one of the

primordial gods, a personification of air, one of the Ennead of Helipolis. He was created

by Atum from his breath, resulting from an act of masturbation or autofellatio in the city

of Heliopolis. With his sister, Tefnut (moisture), he was the father of Nut and Geb. His

daughter, Nut, was the sky goddess whom he held over the Earth (Geb), separating the

two. As the air, Shu was considered to be cooling, and thus calming, influence, and

pacifier. Due to the association with air, calm, and thus Ma’at (truth, justice and order),

Shu was portrayed in art as wearing an ostrich feather.

Social Vegetation – A term coined by Sadie Sheafe to describe the damage perpetrated on the

cerebral cortex of a group. The societal cerebral cortex is the portion of the group psyche

that has a vested interest when it comes to human worth-whileness. This occurs when an

individual, family, society, nation, entire generation or any group has bought into,

believes, but most of all, accepts the negative images placed on them by another group of

individuals with ulterior motives.

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Sucubus - An old Scottish word for a female demon that feeds by attaching herself to an

unfortunate male and draining his life force. Using sex and psychological torture, she

forces the man to devote his entire energy towards satisfying her short-term desires.

When she has her fill, she discards what is left of him by the wayside and seeks other

males to exploit.

Swazi - a Bantu-speaking people in southeastern Africa, chiefly in Swaziland and South Africa,

who speak the siSwati language. More Swazi live in South Africa than in Swaziland.

Thanatos - In Greek mythology, Thanatos (“death”) was the personification of death and a

minor figure in Greek mythology. Thanatos was a son of Nyx (Night) and Erebus

(Darkness) and twin of Hypnos (Sleep). In early mythological accounts, Thanatos was

perceived as a powerful figure armed with a sword, with a shaggy beard and a fierce face.

His coming was marked by pain and grief. In later eras, as the transition from life to

death in Elysium became a more attractive option, Thanatos came to be seen as a

beautiful young man. Many Roman sarcophagi depict him as a winged boy, much like

Cupid.

The Pox - Usually referred to as Smallpox, a highly contagious disease unique to humans.

Smallpox is caused by either of two virus variants. Long-term side-effects for survivors

include the characteristic skin scars. Occasional side effects include blindness due to

corneal ulcerations and infertility in male survivors. The World Health Organization

(WHO) certified the eradication of smallpox in 1979. [

Taboo - A strong social prohibition (or ban) against words, objects, actions, discussions, or

people that are considered undesirable or offensive by a group, culture, or society.

Breaking the taboo is usually considered objectionable or abhorrent. Some taboo

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activities or customs are prohibited under law and transgressions may lead to severe

penalties.

Totem - A totem is any entity, which watches over or assists a group of people, such as a family,

clan or tribe

Totemism- (derived from the root -oode- in the Ojibwe language, which referred to something

kinship-related, c.f. odoodem , "his totem") is a religious belief that is frequently

associated with shamanistic religions. The totem is usually an animal or other naturalistic

figure that spiritually represents a group of related people such as a clan.

Toxic Shame - Psychologists often use the term 'toxic' shame to describe false, and

therefore, pathological shame. Therapist John Bradshaw states that toxic shame is

induced, inside children, by all forms of child abuse. Incest and other forms of child

sexual abuse can cause particularly severe toxic shame. Toxic shame often induces what

is known as complex trauma in children who cannot cope with toxic shaming as it occurs

and who dissociate the shame until it is possible to cope with. Shamery (and shaming) is

often associated with torture. It is also a central feature of punishment, shunning or

ostracism. In addition, shame is often seen in victims of child neglect, child abuse and a

host of other crimes against children. Parental incest is considered the ultimate form of

shaming by child psychologists.

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CHAPTER TWO

Ancient History: The Attitudinal Relationship between the Contemporary Black Male and the ancient African’s sexual Practices and Beliefs!

The past and present is rife with illustrations of misinformation carried out by Whites concerning Black sexuality.

Sadie M. Sheafe

A comprehensive study of the sexual attitudes and behavior of contemporary Black males will point diametrically to the earliest documented accounts of ancient African male customs, traditions, rituals and philosophy. To understand the sexual habits, attitudes and behaviors of contemporary Black males, it is imperative to first, examine and explore the relationship between the earliest African male’s sexual beliefs and outside imperialistic European interactions and interpretations. This is essential to comprehending the subsequent cultural misunderstandings and the ensuing socially catastrophic results. Any accurate depiction of early sexual practices of the widely varying and indigenous African cultures demands a familiarity with the historically authenticated origins that early sexuality and eroticism played on the African continent.

Havelock Ellis, a 20th century sexual psychologist, crudely yet truthfully states, “The importance even sacredness of procreation is much more generally recognized by savages than by civilized peoples, and also a certain symbolic significance is attached to human procreation…so that a primitive orgy instead of being a mere manifestation of licentiousness may have a ritual significance”(Rogers, 1996). Research will demonstrate that the majority of the interpretations of the sexual customs of African civilization, by early European colonists, failed to consider the social rules and culturally specific idiosyncrasies associated with African culture. A prime

30 example is the belief of many explorers and colonists that the lack of familiar British clothing, or even minimal clothing, despite the blistering climate, made the African immoral and depraved.

One can safely presuppose that in ancient Africa, the Europeans’ clothing was as foreign to the African as the African’s clothing was to the British. “The Tribal costumes of the Ndbele,

Zulu, Venda, Xhosa, Basotho, and Swazi tribes were colorful. The Zulu nation’s garments were vibrant. Males wore leopard skin and brightly colored feathers around their bodies, and bird feathers were worn as headdress. The shield and spear…for protection…is part of the traditional gear worn (www.rebirth.co.za). Men, during ceremonial events, might wear long flowing gowns to celebrate successful hunting. Many explorers like Henry Morton Stanley, a renowned

American journalist (1841-1904), in his many writings, labeled these garments ‘effeminate.’

While categorizing the clothing worn by the African males as effeminate, it was

customary in Britain for the men to wear, wigs, “British naval officers (and gentlemen)

powdered their hair as white as could be," (www.history.org) in addition, they wore body

garments and breeches that could also be considered effeminate by another culture. The sleeves

were worn quite tight, with a small cuff at the wrist, the front sloping away to the back in two

narrow coat tails. The pockets were placed upon the hips with small flaps. The side pleats, set

more to the back, were pressed flat and were much smaller in size than formerly. The waistcoat

buttons went to a little below the waistline, the waistcoat having a short skirt. The knee breeches

button and buckle were at the side of the leg, the breech's band fastening over the silk stocking.

They fitted over the leg, were made full in the seat, and gathered to a tight waist-band…”

(www.englishcountrydancing.org).

Another disturbing irony is that European domination and mental genocide is so complete

on the African continent that even five centuries after the first documented accounts of the

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British explorations into Africa, a debate over ‘proper’ African attire is continuing. British

Broadcasting Corporation in an article dated, July 17, 2003, entitled, “Kenya MPs Fight

'Colonial' Dress Code. Three Kenyan Members of Parliament Have Entered the Chamber in

African Clothes, in Violation of Rules Dating Back to the Colonial Era,” states, “The three men

received a severe dressing down from (the) Speaker (of the house)…and were thrown out of

parliament last Friday…. (One of the men)…is often seen sporting long flowing gowns has this

year twice been asked to leave the House… (He said) ‘Parliament should support African

regalia,’ he added, “…500 years after the initial contact with the European, the impact of

colonialism on African attire is still evident!” (BBC News, 2003)

The following are comments, made by observers.

Nyakairu, USA “Many people in Africa, particularly the so called elite, seem to think that to be

modern one has to act, talk and dress like a European. They regard the local customs and mode

of dress as primitive. Many of the politicians are simply colonialists in Black skin. It shameful to

see judges’ wearing wigs and robes that is alien to Africa.”

Mugume Kalyegira, Harvard University, USA, “I read one of the comments mentioning,

"…in Africa the traditional wear is rather barbaric and needs to be modernized". What does the

writer mean by that? It is absurd to hear an African describing their culture that way. The African

colonial masters built an image of Africa as being backward and inhabited by savages. Don't

subscribe to this characterization of barbarism.”

J. Mumbi Mugambi, Kenya/USA “There is now a realization that Africans lost almost

everything they had (including their culture) to slavery and colonialism.”

Due to the egocentric thought-process of the imperialistic European, the entire culture of

the African nation was deemed immoral, depraved and debased. A portion of this conclusion was

32 reached because of the misunderstood mode of dress of the African. According to this researcher, the European pseudo attitude of morality is narcissistic and hypocritical. For any society to determine that they are the only determinates of what is culturally correct is ‘ethnic arrogance.’

Beginning in the 1600’s, the African nation was labeled decadent by the same hypocritical society that personified self-indulgent depravity but disguised it as Victorian morality, (Jordan,

1968).

This purported ‘Victorian morality,’ which the early colonist claimed to adhere to, is considered any set of values that advocate sexual repression. It is commonly defined as a particularly strict set of moral standards. This false ideology has, through time, acquired a range of implications, including that of which are often applied hypocritically. Historians now regard the Victorian era as a time of many contradictions (Gay, 1988). One apparent contradiction is between the widespread cultivation of an outward appearance of dignity and restraint by the

British and the prevalence of social phenomena that included prostitution... In the moral climate of Great Britain during the reign of Queen Victoria from 1837 to 1901 it appears that these were two sides of the same coin. The two social forces of Puritanism and libertinism continued to motivate the collective psyche of Great Britain from the period of the English restoration. This is a period in the history of England beginning in the 1660’s. An example of Victorian prudery sometimes went so far as to regard it improper to say "leg" in mixed company; instead, the preferred euphemism “limb” was used…Another example of the gap between the preconceptions of Victorian sexuality and the actual facts is that contrary to what one might expect, Queen Victoria liked to draw and collect male nudes. “By the time of Queen Victoria, the interplay between high cultured morals and low vulgarity was thoroughly embedded in British culture” (www.Answers.com-Victorian morality).

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Most of the explanations of the sexual practices and customs of African men were grossly misinterpreted as they were presented to the outside world. Havelock Ellis in Studies in the

Psychology of Sex, (1979) states:

It is a common notion that the Negro and the Negroid races of Africa are prone to sexual indulgence. Those who have the most intimate knowledge of these people do not support this notion. It probably gained currency in part from the open and expansive temperament of the Negro and in part from the extreme sexual character of many African orgies and festivals.” Culturally specific social rules, governing African life and varying widely from tribe-to-tribe, were disregarded in most instances. European colonist incorrectly labeled most African sexual traditions as primordial. This, led to erroneous myths, lies and rumors, labeling the ‘African and his sexual practices as primitive. Cave drawings of primeval anthropomorphic creatures were discovered depicting animal masks and colossal sex organs. (Appendix A-6, A-9) The cultural significance of these drawings was misinterpreted as hedonistic symbols of ancient pornographic. “…widely held beliefs by Europeans that Black sexuality in Africa was so libidinous, so unregulated, so wanton that not only did African men keep as many wives as they wanted but there existed as well "men in women's apparel, whom they (kept) among their wives.

As historians Winthrop Jordan and George Frederickson have noted, European beliefs about Black sexuality developed out of their first contact with Africans in the sixteenth and seventeenth centuries. Upon arriving on African shores and encountering Africans who wore clothing befitting the hot climate and who practiced polygamy, Europeans concluded that

Africans were sexual savages who had not undergone the disciplining regulation that civilization entails. These ideas were further promulgated by scientific investigations in the nineteenth century that alleged that Black people had abnormally large genitals and that the size and shape of their genitalia predetermined illicit sexual propensities. The "unrestrained" sexuality of Black people was thought to extend beyond promiscuous heterosexuality, by which I mean a rapacious sexual appetite for the appropriate objects of sexual desire (members of the opposite sex but the same racial group), to include sexual violence, interracial wanting, bestiality, and homosexuality.

In other words, racial Blackness was believed (throughout the slave era and since) to evince, and

34 to engender in others, an entire range of sexual perversities. (Abdur-Rahman, 2006) “…writers such as…Jacobus (1937), Purchas (1625, 1925), and others have asserted that…Black men and women are guided by "bestial instinct"; …the Black man is more animalistic in bed; …the Black man's penis is larger than the penis of the White man; …the Black man is a sexual superman whose potency and virility are greater than the White man's; …the Black man's reproductive capacity is colossal; …Black men are obsessed with the idea of having sex with White women;

…all Black women want to sleep with anyone who comes along; Black women respond instantly and enthusiastically to all sexual advances; and …Blacks are more permissive in their sexual affairs. Where do these notions about the sexuality of Blacks originate? In part, they derive from

16th century English accounts of West Africa that, according to Jordan, (1968) were replete with images of the lewd, lascivious, bestial Black man. The sexual attributes that were embodied by the word ‘bestial’ had a greater impact on the Elizabethan English than they would have today because of the popular belief in demon possession. Demon-possession theory was an all- encompassing concept that could explain all sorts of human tribulations. In particular, the sexual possession of humans by a (male) incubus or a (female) succubus would lead to ‘monstrous’ birth defects, because incubi and sucubi were not human, hence sexual intercourse with them was likened to bestiality—intercourse with animals. These images of the Black man are consistent with what one would expect to find among people who perceived Blacks as heathen, savage, beastlike men” (Haeberle, 1994). Boris De Rachewiltz in Black Eros, states , “Over the course of centuries their solar-orientated psychology gradually degenerated to a point where all that now survives is the lunar magic of the witch-doctor while the originally highly developed individualism of the African has become submerged in a collective subconscious.”

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A further illustration of deliberate European misinformation and narcissistic explanation is evident in the interpretation of the three words that the Greeks have for love: Eros, philia, and agape. A common viewpoint by Europeans of their own sexual practices was as agape love.

Agape represents divine, unconditional, self-sacrificing, active, volitional, thoughtful love. The term was used by the early Christians to refer to the special love for God and God's love for humanity, as well as the self-sacrificing love they believed all should have for each other. The sexual practices of the African were considered primarily Eros. Eros was the primordial god of unhinged sexual desire. Eros is considered pornographic in nature. Love as Eros is considered baser than phila (friendship) or agape (self-sacrificing love). The hypocrisy of this state of affairs was that to the outside world, the African’s sexual conduct was portrayed as base and vile, while, in contrast, the ways of the European were deemed lofty and virtuous. A White British explorer,

Mary Gaunt, declares in Alone In West Africa, (1912) “There is not in all the length and breadth of Africa, I venture to swear, one-quarter of the unutterable misery and vice you may see any day in the streets of London or any great city of the British Isles. There is not a tribe that has not its own system of morality and sees that it is carried out.” Don Spears in his book, In Search Of

Good pussy, (1991) comments about Samuel Purchas. He states, “Because the ape was beastly and lustful, the Negro was also considered beastly and lustful…Samuel Purchas, in a segment of his writing wrote about Africans, ‘they are very greedy eaters, and no less drinkers, and very lecherous, and thievish, and much addicted to uncleanness: one man hath as many wives as (he) is able to keep and maintain.’ During the early 1500’s Leo Africanus, wrote of Negroes that

‘there is no nation under heaven more prone to venery, principally addicted to Treason,

Treacheries, Murder, Theft and Robberies.’ Africanus further stated that ‘the Negroes likewise lead a beastly kind of life being utterly destitute of the use of reason, of dexterity of wit, and of

36 all arts. Yea, they so behave themselves as (if) thy have great swarms of harlots among them; whereupon a man may easily conjure their manner of living’ (Spears, 1991).

A secure contention would be that from the initial interaction with, and interpretation of,

African customs; a series of systematic lies, stereotypes, rumors, falsehoods and myths began concerning not only their sexuality but also more importantly their culture. Clearly, with regard to the African and African traditions, the professed Victorian morality of principals and ethics was conveniently discarded in place of exploitation, cynicism and indecency, subsequently, myths concerning the African’s sexual practices began and the African way of life and sexuality was labeled decadent, savage and primitive. Thus, the European imperialist introduced many storybook falsehoods and myths that were propagated and perpetuated and passed from one generation to another.

In defining a myth, the main attribute is that it is by and large accepted as fact whether or not it is confirmed. In most cases there is no basis in reality but people assume that there is or they will, for various motives, create a reason to believe. Subsequently, the myth becomes authenticated and can turn out to be self-fulfilling. A myth can be totally or partially fabricated or it may be based in reality. The origin may be founded in truth or complete falsehood, fact, fiction, candor, deceit, certainty or saga. Regardless, myths and stereotypes have successfully denigrated and maligned the image of the Black man and his sexuality. The fact that myths may disguise the truth makes them potentially destructive, particularly when their legends become institutionalized (Wilkinson, 1970). “A review of the past record of societal beliefs about the sexuality of Blacks reveals an attitude that paints the Negro as representing the sexual instinct in its raw state. Moreover, the folk view or the myths surrounding the sexuality of African-

Americans is often hard to distinguish from what appears in the scientific literature. To the extent

37 that myths explain why something exists or happens, they may disguise the truth as well as disclose truths” (Haeberle, 1994).

Even into our contemporary society, many of these myths languish. They are altered but nevertheless continue and are smeared through high-tech means: movies, television, in addition to classrooms, and social gatherings. The negative conditioning that has occurred as a result has permeated every aspect of human life and negatively affects African Americans, so much so that,

“as a consequence, millions accept and even act out of these negative stereotypical images. Of significance is the realization that history and consequently fiction, has roots in mythology”

(Merriweather, 1970).

Malinowsky, (1854) believes that, myths are related in good faith, “…because they are intended or believed by the teller, to explain by means of something concrete and intelligible an abstract idea or such vague and difficult conceptions as…distinction of race…the origin of rites.” My thinking differs from Malinowsky’s and both history and research has proven that certain myths are prejudicial and deliberately inflicted to blemish when the true facts are known.

It is important to remember that many mythological stories are etiological: there are specific reasons for the formulation of these stories. I reason that it is essential to uncover the driving force behind mythological stories. There is, without a doubt, always a reason for the fairy tale.

“The mythology that has evolved about the Negro is in part traceable to the failure of the scholars who have assumed the task of investigating the Negro past. In these investigations, errors have been flagrant…in summarizing these failings” (Wilkinson, 1970).

Hershkovits, (1958) formulated these in his 1958 work, The Myth of the Negro Past. A condensed version follows:

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Negroes are by nature childlike characters and both readily and happily accept and adjust to the most unsatisfactory of social conditions. Those Africans enslaved and brought to the new world consisted only of the poorer stock, the more intelligent having evaded captivity. Those enslaved came from all parts of the African continent, thus differing in language and custom. Their loss of tribal identity through their wide dispersal throughout the new world is of a great consequence since there would have been a common basis for understanding or communication if placed together. Even if enough Negroes of a given tribe would have had the opportunity of living together and continuing their customary mode of behavior, the culture and way of living was savage and so low on the scale of human civilization that the obvious superiority of European customs would cause them to give up their pristine traditions rather than present them. The Negro is thus a man without a past.

De Rachewiltz (1964), asserts, “Contemporary African civilizations are conventionally classified by colonial mind as ‘primitive.’ In fact, however, they can be more accurately defined as degenerate forms of ancient societies that many ages ago sprang up throughout the Black

Continent. Many sacred rites depicted in prehistoric rock paintings and engravings, and which are still practiced in various parts of Africa, reveal strong erotic elements. In this connection a study of their early African origins may be fruitfully coupled with certain parallels drawn from the religion of Ancient Egypt.”

In various generations, throughout the African continent, it is apparent that certain sexual images are repetitive in ancient engravings and rock drawings. Among many scenes engraved throughout the millennia by different hands, sexual subjects stand out, sometimes so realistic that a modern sensibility would off-hand condemn them as mere pornography” (De Rachewiltz,

1964). These images, interpreted correctly, portray stories of fertility, celebration of a successful hunt, magic and religion, but most importantly, spiritual transcendence. Most of these stories were told in oral tradition and then depicted in drawings. Much of this art depicts stories of the lives of the sundry tribes and their deep-rooted ancient beliefs (Appendix A-7, A-8, A-10).

According to De Rachewiltz, to truly understand these pictures a person has to view them from a spiritual perspective. He says it is important for an individual to place himself or herself

39 in the ambience of “holiness” which gave them birth. Only in such a situation is the sex-dynamic canalized within the firm framework designed to establish, as it were, a cosmic rapport, which will integrate the individual and recharge the vital generative flame. Since the masked figure in the picture is human and not supernatural, it is evidently that of a primitive priest, the act itself being of ritual significance. Guided by comparative material, we can safely say that the scene depicts a ritual defloration. In all communities examined, a sacred person, the act itself containing sacrificial virtu . The priest represented the God and, by means of rite communicated something of the God’s potency to the woman. Often he robbed himself in the pelt of the sacred animal, or wore its mask, thus representing the mystic union between protective totem and human being (Appendix A-9). This ritual dramatizes the belief that members of a totem community are of animal origin.

Sigmund Freud asserts “Primitive man is known to us by the stages of development through which he has passed: that is, through the inanimate monuments and implements which he has left behind for us, through our knowledge of his art, his religion and his attitude towards life (Appendix A-4, A-5, A-6, A-8, A-9, A-10), which we have received either directly or through the medium of legends, myths and fairy tales; and through the remnants of his ways of thinking that survive in our own manners and customs. Moreover, in a certain sense he is still our contemporary” (Brill, Freud, 1938).

In most of ancient Africa, beyond the physical aspect of affection and biological reproduction, sexuality, was viewed much differently than in contemporary civilization. “The sexuality limits that were placed on Africans were generally less strict than those of most

Europeans would have cared to accept. Do not believe that Africans had no concept of restrictions on sexuality. When couples married, the event was usually surrounded in various

40 forms of rituals. Some rituals did include sexual intercourse with others, when it was believed to be ritually necessary. To understand African sexuality, you must see that procreation within a married couple was the focus rather than the sex act itself” (Myers, 2003).

This form of phallic worship has been around for millennia in various cultures. Phallic worship defined as worship of the reproductive powers of nature as symbolized by the male generative organ. Phallic symbols have been found by archaeological expeditions all over the world, and they are usually interpreted as an expression of the human desire for regeneration. Phallic worship in ancient Greece centered on Priapus (the son of Aphrodite) and the Orphic and Dionysiac cults (Appendix A3). In Rome, the most important form of phallic worship was that of the cult of Cybele and Attis; prominent during the empire, this cult was notorious for its festive excesses and its yearly "Day of Blood, during which the frenzied participants wounded themselves with knives; self- inflicted castration, a prerequisite for admittance into the priest caste of this phallic cult, took place during the festival. In India, the deity Shiva was often represented by and worshipped as a phallic symbol called the lingam. Phallic worship has also been practiced among the Egyptians in the worship of Osiris (Appendix A4); among the Japanese, who incorporated it into Shinto; and among the Native Americans, such as the Mandan, who had a phallic buffalo dance. (Berger, 1972)

A substantial component of phallic worship includes erotic art. The primary intent of artistic eroticism was to depict procreation or fertility. Sensual drawings and paintings were in exultation of successful hunting and were exhibited in a resolute artistic ritual worship to celebrate their beliefs or totem. “A totem is any natural or supernatural being or animal which watches over or assists a group of people, such as a family, clan or tribe.” (“Totem”)

In 1913, Sigmund Freud, in his text Totem and Taboo focused on the belief and customs of (what he coined) ‘savages’. He focused on Totemic Institutions looking at the Australian

Aboriginal and a large part of Africa as well as the North American Indians and other races of the Polynesian Island group. They were viewed as primitive, savage, with no morals and lacking intelligence. He defined totem, and discussed the ritual practices of these systems, and their strong bonds to their belief. He reviewed their sexual practices noticing that there were taboos against marriages between mother and son and father and daughter. He found marriages between

41 mother and son were considered more taboo than between father and daughter. He felt that there was a suppression of the Oedipus complex (the desire of a child to have an incestuous relationship with a parent) reflected in the practice of their belief, but in ritual orgies these incestuous feelings returned which explained the totemic worship and exogamy. Freud (1938) states:

We surely would not expect that these poor naked cannibals should be moral in their sex life according to our ideas, or that they should have imposed a high degree of restriction upon their sexual impulses. And yet we learn that they have considered it their duty to exercise the most searching care and the most painful rigor in guarding against incestuous sexual relations. In fact their whole social organization seems to serve this object or to have been brought into relation with its attainment. A totem, as a rule, is an animal, either edible or harmless, or dangerous and feared; more rarely the totem is a plant or a force of nature such as rain or water, which stands in a peculiar relation to the whole clan. The totem is first of all the tribal ancestor of the clan, as well as it tutelary sprit and protector; it sends oracles and, though otherwise dangerous, the totem knows and spares its children. The members of a totem are therefore under a sacred obligation not to kill or destroy their totem, to abstain from eating its meat or from any other enjoyment of it. Any violations of these prohibitions are automatically punished. The character of a totem is inherent not only in a single animal or a single being but in all the members of the species. From time to time festivals are held which the members of a totem represent or imitate, in ceremonial dances, the movements and characteristics of their totem.

Freud further deliberated ‘taboo’ among these same ‘primitive’ systems. He realized that

violations of the totem laws held serious ramifications or punishments. To these tribes, any

infraction was serious; subsequently they strongly adhered to its rules. Among them, incest, was

strictly forbidden, taboo!

Freud asserts Taboo is a Polynesian word, the translation of which provides difficulties

for us because we no longer possess the idea, which it connotes. For us the meaning of taboo

branches off into two opposite directions. On the one hand it means to us sacred, consecrated:

but on the other hand it means, uncanny, dangerous, forbidden, and unclean; our combination of

‘holy dread’ would often express the meaning of taboo” (Brill, Freud 1938).

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Freud suggested that the totemic worship so often accompanying the practice of exogamy was an example of the same taboo, the totem representing the father, or ancestor, who must be preserved not injured. The totemic feasts where the rule was periodically broken in an orgy he explained as a temporary ‘return of the repressed’, a bursting through under certain specific social conditions of the original hostile impulses against the totem, i.e. father. The two basic laws of Totemic religion represent the repression on the Oedipus complex, i.e. the corresponding impulses toward incest and father-murder. Incidentally, he was able to show that the prohibition against son-mother incest was more powerful than that against father-daughter incest,…Freud then proceeded to investigate the vast problem of taboo in general, one which has immense ramifications…The conclusion that emerged form it was that primitive peoples have more intense capacity for ambivalent emotions than have civilized ones who seem to have made progress in reconciling the conflicting impulses of love and hate…Through the repression, i.e. taboo, is here more concerned with sexual impulses.” (Jones 1957)

W. Wundth, another scientific investigator, gave his interpretation of taboo but also informs us that, “In accordance with general sense of the word we understand by taboo every prohibition laid down in customs or manners or in expressly formulated laws, not to touch an object or to take it for one’s own use, or to make of certain proscribed words…accordingly there would not be any single race on the face of the earth that has escaped the injurious effects of taboo” (Brill, Freud 1938).

Much like Christianity where it is believed that man can possess power over death through eternal life by the worship of Christ, in ancient Africa, it was believed that all success and both physical and spiritual energy derived directly from the totem. “The totem bond is stronger than the bond of blood or family in the modern sense” (Brill, Frazier 1938). As in modern society the crucifix is chief to most European Christian religions, in many African cultures, the mask was fundamental to their worship, subsequently, in reverence and adoration to their totem, a mask was worn by the male while having sex. The belief was that the mask was a connection to the totem, and in turn would sustain life. De Rachewiltz (1964) states, “The mask, as if at the end of a certain wave-length, tunes in it’s wearer to that wave-length; which is the

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God, who achieves life in the masked figure of the priest and communion is established.” It was believed that by wearing the mask the individual became the totem itself. In addition, the earth, moon, stars and other forms of nature, were also fundamental to their beliefs and essential in their practices and rituals. (See: Appendix A6) A common belief among the members of most

African totem communities was that the human primate originated from animals or mystical beings thus in the ancient totem, the animal and shaman mask was used as a symbolic object.

Unlike the monotheistic Christian religion, which centers on the teachings of one God, totems are polytheistic. They celebrate and worship multiple gods or deities. Fertility was very important and the sex organs became a symbol of cults, which were disproportionately large as seen in the rock drawings and engravings (Appendix A5). “The principal fertility symbol, the penis, is worshipped in monolithic stele, and gives rise to ithyphallic iconography, the figures often wearing animal mask” (De Rachewiltz, 1964). The practice of using sexuality as a means of worship was inconceivable to the Europeans colonialist.

“Towards the middle of the eighth century BC the influence of their Ethiopian kings began to make itself felt, as Egypt’s own political social institutions entered a decline.

Ultimately, Egypt fell to Ethiopian Control. Plainly these political changes re-emphasized the already existing contacts between the Pharaonic and Black African Cultures” (De Rachewiltz,

1964). It is not viable to dismiss the similarities between African and Egyptian eroticism as depicted on rocks, caves and Egyptian Papyrus. The rock drawing in Southern

Rhodesia (Appendix A7) and the Egyptian Papyrus painting from the new kingdom (Appendix

A10) portrays inverted human figures having intercourse. Appendix-A10 depicts the Egyptian drawing of Nut the sky god and her brother Geb the earth god having had sex. Their father, Shu, is separating the two gods after having intercourse. According to the Egyptian religion, they gave

44 birth to Osiris. “Osiris…is the Egyptian god of life, death, and fertility. Osiris (is)…the merciful judge… of…the underworld agency that granted all life, including sprouting vegetation and the fertile flooding of the Nile River. He is the oldest son of the Earth god, Geb and the sky goddess,

Nut (‘Osiris’).

According to De Rachewiltz, (1964)

Osiris was regarded as the primary deity of a henotheism which means, devotion to a single God while simultaneously accepting the existence of other gods. Henotheism is monotheism in principal and polytheism in actuality. Osiris is the lord of the phallus and is considered the eternal deflowerer of woman. In both African and Egyptian culture, creation of man and procreation of life are one in the same, and since creation came about through sexual intercourse, one can safety conclude that sex was deemed sacred in both cultures…it is the role of the moon in African sex rites and social institutions that is of importance. The closest connection was observed between the dynamic of sex and the moon: many (African) tribes, to this day, hold their communal erotic dances at the full moon; while in Ancient Egypt the same belief is revealed in the ritual consecration of the bull Apis, symbol of sexual energy, whose rite at Memphis was timed to coincide with the full moon. This it derives from the organic matter of earth above all from sexual energy, emitted in the course of sex acts and the appropriate rites. Each rite is bound to the lunar phase which most favors’ the energy’s absorption by the moon, which, in return, greatly augments the sum of man’s sexuality. With the rock drawings the same principle holds: sexual energy, as modus, independent of procreation and of hedonism: a way of conveying the energy so released towards a set object, the object outlined in the drawing, which by reason of the laws of homeopathic magic will itself establish the most efficacious direction in which such energy can be deployed. Thus the pictures begin their life as “accumulators” charged by the energy of the ritual act repeatedly performed in front of them. This act, besides stimulating fertility and integrating the individual in the cosmic process, was used to promote the success of the hunting parties.

Unlike the Europeans, the Africans, similar to the Egyptians, did not view their bodies as

disgusting or sex as anything to be ashamed of. They experienced sex as a natural part of their

everyday life and did perceive it as sinful, but sacred. “The Egyptians were a realistic people,

straightforward and natural. They did not obscure sexual matters beneath “respectable” veils, nor

did they subject them to hypocrisy of metaphysical distortions. They saw nothing shameful in the

sexual organs. They did not have recourse to the euphemisms of ‘hands,’ ‘feet’ or ‘knees’, dear

45 to Hebrews when talking of sex parts. They were of tree that weight of sexual sin transmitted to us form Hebrews in our Christian heritage. All this is evident in the Egyptian bas-beliefs. They gave us a clear, detailed knowledge of every aspect of the way of life of this civilization, and not least of the practice of circumcision, and its operative technique” (De Raschewiltz, 1964).

What is quite evident is that the White colonist and missionaries, after arriving on what

they coined, the ‘dark continent’ misinterpreted cave and rock drawings, beliefs and customs as

primitive, savage, bestial and degrading. It is through these misinterpretations that the European

culture viewed Africans as less human. Through the documentation from that period, it is evident

that the colonialist never considered that every human culture has a range of conduct used in

courtship, intimacy and sexual activity.

According to De Raschewiltz, (1964) “This gave rise to a profane eroticism on which the new doctrines grafted a sense of shame and sin as fundamental concepts. Thus the ancient god of love was eventually transformed into the daemon fornicationis and eroticism was relegated to the role of willful procreation within the bonds of matrimony. Any other form stood condemned by the new theology as a mortal sin. The series of mistakes perpetrated in Africa by colonial administrators and missionaries alike may be attributed in no small measure to a perverted view of sex, which led them either to suppress existing beliefs or upturn traditional ethical values. The traditional African concept of sex, which was directed towards achievement of both physiological and psychological adjustment, was totally disregarded.”

Friedman states, (2001),

The suggestion that the observer is more intellectual or human than those who are being observed is not new.” In the early seventeenth century, Europeans exploring West Africa were amazed when they first encountered Black African males. The immediate focus was on the Black mans’ skin color and the size of his penis. European explorers wrote stories about these Black African men’s penises describing them as more animal than human. The consensus among European colonists was that the African male was a freak of

46 nature, closer in genetics to an ape than a human being. The correlation was attempted through false projection of the similar penis size of the ape and the African. As detailed in literature, during this era, a major European obsession was with the ‘big Black penises'. One 17 th century traveler reported that the Negroes sported ‘large propagators’ and another stated that Mandingo men were ‘furnished with such members as are after a sort burdensome unto them. According to Spears, (1991) The implication was clear. The Negro was a well endowed wild savage who was beastly and who had no control over his carnivorous sexual appetite. Eighteenth-century science pictured the Negro-ape association as a link in the "chain of being" and argued that male apes are closest to the Black race, so it is natural that they be attracted to females of the next evolutionary step. Some of the more striking commentary can be extracted from the work of late 19th-century anthropological writings, in particular the work of the pseudonymous Jacobus Sutor…a surgeon in the French army who served in various colonial outposts, particularly North Africa, during the 1880s and 1890s. Because he was a physician, he had the opportunity to examine the organs of many males and females. Thus, Jacobus (1937) writes: ‘In no branch of the human race are the male organs more developed than in the African Negro. I am speaking of the penis only and not of the testicles, which are often smaller than those of the majority of Europeans. The genital organ of the male is in proper proportion as regards size, to the dimensions of the female organ. In fact, with the exception of the Arab, who runs him very close in this respect, the Sudanese Negro possesses the largest genital organ of all the races of mankind. The penis is almost as large when flabby as it is in a state of erection. It is among the Muslim Sudanese that I found the most developed phallus, and notable one of the maximum dimensions, being nearly 12 inches in length by a diameter of 2 1/4 inches. This was a terrific machine, and except for a slight difference in length, was more like the penis of a donkey than that of a man. The unfortunate Negro who possessed this "spike" could not find a Negress large enough to receive him with pleasure, and he was an object of terror to all the feminine sex.” Then in an apparent change his opinion seemed to vary. He adds, ‘The Negro is a real "Stallion Man," and nothing can give a better idea (both as to color and size) of the organ of the Negro, when erect, than the tool of a little African donkey. The absence of hair on the pubes, which the Negroes remove, makes the resemblance more complete. Nor is it confined merely to color and size; for the penis of the Negro, even when in complete erection, is still soft like that of the donkey and when pressed by hand feels like a thick India-rubber tube full of liquid. Even when flabby, the Negro's yard still retains a size and consistency that are greater than that of the European, whose organ shrivels up and becomes soft and limp.” Accompanying these organs of such monstrous proportions, it was believed there must also be a sexual appetite that is second to none. Jacobus states that: In order to spend (ejaculate) the Black requires a very prolonged rubbing and the receptacle is large and well lubricated. A Negro is therefore able to make the act of coition last a long time before he spends and can even, if he likes, keep back the supreme moment by modulating his thrust. He can thus accomplish amorous exploits, which would knock up a European.... The Negro takes a much longer time before he spends than the White man does. I should estimate that he is, on an average, quite three times as long in finishing copulation as the White man is; and I am not exaggerating. The reasons for this are very natural. Firstly, the sensitiveness of the

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genital apparatus is much less in the Black man than in the White, for the same reason that the generative parts of the Negress are endowed with a less acute sensitivity than those of the White woman. It would be abnormal and contrary to the laws of physiology for the Black man to accomplish the venereal act as rapidly as a European, while the woman of his race is very slow in coming. The Negress requires a "Man Stallion" to make her feel the proper physiological sensations, and she seldom finds him except in the male of her own race. Added to this, her nervous system is not so delicately organized as in the White woman. Her mucous membranes are drier, especially as regards the genital organs. To obtain the sensation of voluptuousness under these conditions, the Negress required a slow copulation, which only the Black man, with his huge penis, can give her. It is certain that a well-fed, circumcised Negro can perform on a woman nearly the whole night and only spend five or six times.

W. H. Thomas (1901) wrote: ‘Soberly speaking, Negro (sic) nature is so craven and sensuous in every fiber of its being that negro manhood with decent respect for chaste womanhood does not exist…Women unresistingly betray their wifely honor to satisfy a bestial instinct....(So) deeply rooted in immorality are our negro people that they turn in aversion from any sexual relation which does not invite sensuous embraces.... Negro social conditions will, however, be but dimly understood, even in their more conspicuous phases, unless we are prepared to realize at every step in our investigation that physical excitation is the chief and foremost craving of the freedman's nature.’ Shufeldt, in his book America's Greatest Problem:

The Negro, (1915) quotes William Lee Howard as follows: ‘Nature has endowed him (the

Negro) with several ethnic characteristics which must be recognized as ineffaceable by man... especially the large but flexible sex organ which adapts itself to the peculiar sex organs of the female and her demands.... These ethnic traits call for a large sexual area in the cortex of the

Negro brain which soon after puberty works night and day.... The chief, the controlling primal instinct in the African is the sexual.’ In this early 1900 work, the author, conceivably noting the absurdity of this premise adds, “…Howard's view is (not) supported by scientific evidence of a connection between penis size and the cortex of the brain or pigmentation and sexual passion”

(Haeberle, 1994).

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The Black African males’ penis was eventually cut off and placed in museum. It was studied by European scientist and kept in private collections. ‘Scientific studies’ were widely circulated and gave birth to many myths about the African males’ sexuality, but primarily his penis. Friedman states, “Richard Jobson, a Bible –quoting, treasure –hunting Englishman who spent several sweaty months exploring what is now called the Gambia River in West Africa, an adventure he recounted in 1623 in his grandiloquently titled memoir, The Golden Trade…. set down as they were collected in traveling, part of the three years, 1620 and 1621…The gentlemen

‘s eyes nearly left their Anglo-Saxon sockets when his boat was bitten by a hippopotamus, …

But it was another display of local wildlife that opened his eyes wider still. The “Blacke Lords of this country, “ Jobson wrote about the Mandingo tribesmen he met on both sides of the river,

“are furnished with members “ so huge as to be “burdensome to them.” If Jobson was exaggerating- and he surely was-he was not alone. Reports of preternaturally macro phallic

Africans peppered European travel writing once Portuguese ships landed on the continent’s western shores in the early fifteenth century…Jobson’s compatriot John Ogilby marveled at the native's “large Propagators.” Written in 1670…the nineteenth century explores Richard Burton, who personally measured one such propagator, finding it six inches long-when relaxed. Jacobus

Sutor…believed Burrton’s specimen was usually modest.

The anonymous author of The Golden Coast was so shocked by the “extraordinary greatness” of the Negro member (penis) that it was declared a symptom of ‘the Pox,’ then a common synonym for syphilis. Awed or appalled, it seems the first thing noticed by any

European when meeting an African male were his skin color and his penis” (Friedman, 2001).

In the early 1500s, European explorers in West Africa were fascinated with Black sexual practices, which predated slavery, as one explorer called the penises of Mandingo tribesmen

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“burdensome members.” Another marveled at their “large propagators.” Southern newspapers and magazines were filled with lurid, unsubstantiated accounts of White women being threatened by Black men” (Hutchinson, 1997).

Research shows that the Europeans experienced a sense of fear. They were threatened as well as captivated by the big-Black-African-penis! The Black African male penis was considerably bigger, so, in their rational, there had to be something immoral and erroneous about him. He could not be human! Freidman (2001) writes:

…the penis of an African is larger than that of a European (it) has… been shown in every anatomical school in London. Preparations of them are preserved in most anatomical museums; the English surgeon Charles White wrote in 1799, expressing his awe of the African member in capital letters. White examined “several living Negroes’ too, and found their penile superiority to Whites “invariably to be the case.” Johann Friedrich Blumenbach, the father of comparative anatomy and first man to classify “Caucasian” as a racial term, had a special specimen jar of his own at the University of Gottingen in Germany. “It is said that the penis in the Negro is very large. This assertion, Professor Blumenbach (1806) wrote, “…is borne out by the remarkable apparatus of an Ethiopian in my…collection. Clearly, the line of fact and fiction was not observed with piety by several of the authors quoted above, least of all the traveler adventure chroniclers the pulp writers of their day. Even so, their work which was widely read reveals something significant about the way some White Western man thought- and some would say still thinks- about the Penis when comparing his “apparatus” to that of his African brother…These strange beliefs about the penis had huge implications when the most powerful nations in the West began colonizing Africa, bringing their assumptions of cultural superiority, their sexual insecurities, their shackles, their yardsticks, their knives, and their specimen kits. Science and racism marched into the jungle, searching for wealth and truth. It wasn’t long before medical museums in Europe had an “Ethiopian Penis” in a jar.

The difference between the African and the European was compelling. This perception in fact about the Negro being different became one of the key pro-slavery arguments for maintaining his enslavement. The African’s skin color and the way he lived automatically made him a savage heathen.

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Before the 16 th century the Oxford English Dictionary defined Black as ‘deeply stained with dirt, soiled, foul…having dark or deadly purposes, maligned, pertaining to or involving death, deadly, baneful, disastrous, sinister…foul, iniquitous, atrocious, horrible, wicked’ (Spears,

1991). History has detailed many instances where European imperialist attitudes and actions dictate that they , rightfully, could determine where the Africans position should be in the world.

The Black African was not only different from the British norm in complexion but also in the natural size of his male member. This, in their warped opinion, made him subhuman and animalistic. According to the imperialist European’s thought, beyond the linkage to animals, the

Black African’s entire existence was an error. His body and skin was proof that he was the embodiment of ‘sin itself.’ To be Black had to be nature’s punishment and the embodiment of being cursed.

According to Don Spears, (1991) After the initial contact with the African, certain

European explorers deduced that the sexual activities of primeval people must be incredibly high. The sexual libido of the African was equated to the sex drive of the sub-Saharan African

Baboons. A Russian biologist, Zabrovsky, whose research focused primarily on the study of the ape, wrote: "Baboons stand out among other apes for their sexual lustfulness. The phallus of a male baboon is almost always erected. If a male boon is locked alone in a cage, he will die from his unsatisfied desire to copulate. The smell of a female can drive a male baboon to insanity. In ancient Egypt, a baboon with an erect penis was (considered) a divinity. “Some explorers, in fact, even argued that the ape was the offspring of the Negro and some unknown African beast.

Still, others believed that the Negro and the ape were having intercourse specifically that the apes were having sex in the jungle with hot, passionate Negro women.” (Spears, 1991)

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Not surprisingly prominent scientist erroneously and calculatingly theorized that the

European brain was larger than the African. Clearly, this myth could be perceived as based on, among other things, fear and a false sense of superiority. Freidman (2001) asserts this cultural shift was cited by Europeans to justify not only colonialism but also castration. The penis became racial-ized. Differences in size were given great authority, however, these theorists, generally in the ‘bigger is better’ mode, with one glaring exception: the Caucasian’s larger brain proved his intellectual superiority and civilized status, but the Negro’s larger penis proved his intellectual inferiority and innate savagery. In this strange, and, at times, sickening process the male organ became a measuring stick.

“The Black African’s body was dissected by White anatomists, his intelligence gauged

by White educators, and the very existence of his soul debated by (renowned) philosophers and

(prominent) theologians. Few of these Caucasians doubted their superiority, or questioned its

divine origin. One of the only intellectuals of this era to reject the notion of African inferiority

was Professor Blumenbach, the man who created the science of comparative anatomy…Despite

their different starting points, most racial thinkers based many of their important conclusions on

the same criterion-the African’s penis. It was stared at, feared (and in some cases desired),

weighed, interpreted via scripture, meditated on by zoologist and anthropologist, preserved in

specimen jars, and most of all, calibrated. And, in nearly every instance, its size was deemed

proof that the Negro was less a man than a beast” (Freidman, 2001).

Scientist with knives and an agenda sought to provide evidence that the African was

subhuman. They began to fashion his image as a primitive animal that had no understanding of

anything considered civilized, including a disregard for God, a social misfit, and a danger to all

that was White. From the beginning, the attitude blurred between the savage and the civilized.

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The Europeans viewed themselves, culturally, as more civilized, unblemished and without sin.

They used this conviction to deny any human rights to the Black African. Their attitude was that the African was here to serve them as a consequence of their Blackness. Their complexion, viewed as proof of the embodiment of sin.

Attitudes were different during the Greco-Roman era. The ancient Greeks treated other races, those who did not speak their language, the same. Initially, they were all considered barbarians regardless of skin color, but, unlike the European, this attitude eventually changed.

“As Alexander conquered other lands and observed other cultures, the view of the Greek people changes to one of acceptance of other races, not as barbarians, but as men who were, in many ways considered equal. …due principally to the policy or racial fusion introduced by Alexander the Great” (Adeleye, 1992). People from the land of the sun whose complexion was very dark to fair were given the name Ethiopians by the Greco-Roman, not because of their skin color but because of the region they were from. “Not only did the Greco-Roman world regard Black

Africans, like all other peoples, as members of the world community but they introduce the environmental theory to explain diversity in the human species. Taking themselves as norm, they recognized racial extremes…they attributed differences in character, skin pigmentation, physique and culture to environment. Greco-Roman writers, who ascribed to this environmental theory, included the Hippocratic School, Aristotle, Vitruvius and Ptolemy. To the Greco-Roman world, therefore, physical features as merely the product of ‘geographical accident’, the different features being what each group needs to cope with its environment” (Adeleye, 1992). The Black

African eventually became accepted, as part of the Greco-Roam society, held good occupations and also sexual relations among the Black African and Caucasian Greco-Romans were

53 acceptable. The Black African was treated with dignity and respect. They were accepted and eventually assimilated into ancient Greco-Roman society.

“The Black Africans of the Greco-Roman world engaged in a wide variety occupations.

Some were in the entertainment sector, serving as boxers, jugglers, acrobats, gladiators, and professional animal-hunters, tamers of wild animal, dancers and actors. Cooks, bath- attendants…some Black Africans were engaged in respectable occupations and they moved in the high society of the Greco-Roman world…sources indicate not only that the Black African was accepted in the Greco-Roman world but also that there were Black –White sexual relations in the form of either marriage or concubine. The Greco-Roman world regarded beauty as relative. Thus, Propertius (11.25.41-42) says that tender beauty is attractive, be it White or

Black. As the force of attraction exerted by beauty and love ignored color boundaries, there were

Black-White sexual relations. From earliest civilization, Black Africans had been regarded as men of probity” (Adeleye, 1992).

Black's images were engraved and painted on stone walls and in houses during this era.

The Africans’ physical attributes stand out, as a document of their existence and their acceptance by the Greco-Roman society (Appendix A1). “…there is no denying the factual evidence of the fascination the African’s penis held for some Romans. Proof exists in three surviving houses of the Augustan period at Pompeii, where several mosaics, nearly all of them in the bath, depict male servants with organs of astonishing heft. According to Pliny the Elder,…real–life Blacks were often sent as erotic “gifts” to lonely, wellborn Roman women. Stories like these…formed part of source material for the depictions of Aethiops in Pompeii. The macrophallic Black is a traditional theme in Roman iconography” (Friedman 2001). The Greco-Romans did not pay attention to color and did not resent sexual relationships between Black Africans and Greco-

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Romans. They were, instead focused on a man’s natural inclination, endowments, ability, skill, etc.

With the fall of the Roman Empire, direct Caucasian-Black African relations

almost completely collapsed to be replaced with Arab-Black African relations in the

wake of Islam’s advent in Africa. It was not until the latter part of the 15 th century A.D.

that direct Caucasian –Black African relations were restored after Portuguese exploration

of the of Africa en route to India (Adeleye 1992).

David M. Freedman states in A Mind of Its Own, A Cultural History of The Penis

(2001),

After Whites reached Black Africa, the Greco- Roman images of natural sexuality revived and infused with the Christian notion of sin, then projected onto Africans, people who, by European standards, seemed to live with no sexual inhibitions at all. Few Europeans objected to this because the negative image of blackness was deep-rooted. It symbolized filth and death, while Whiteness stood for purity and life.” Christian’s linked Blackness with sin and lust even before the Ham myth became part of their oral tradition. All penises are ultimately tools of the devil, taught Augustine, the Church’s most influential theologian. But now some of them… (Africans)…were declared more satanic than the rest. The proof was in their size and color, each a punishment form God. It was not long before other expert, using the secular language of science, reached the same conclusion. Soon the English, richer, and stronger than at any time in their history, began to see themselves as God’s Chosen People. This elevated the Curse of Ham into divine rationale for enslaving hundreds of thousands of Black Africans, then shipping them off to work the tobacco, cotton, and sugarcane plantations in the English colonies in America, just as the Spanish, French, Portuguese, and Dutch did for their colonial holdings in the New World. It was there, where the two races lived in proximity as never before, that the White obsession with the Black penis reached an unprecedented malignancy.

One can safely argue that from the very moment that the European culture saw the ancient drawings and came in contact with the African male; lies, stereotypes, rumors, myths and falsehoods began concerning not only the foreign culture but more importantly the sexuality and sexual practices of Black men. “Nowhere was this supposed link between the African’s penis

55 and his bestial sexuality cited more often, or more insistently, than in United States. There, the image of the African slave as a walking penis had another origin separate from speculations emanating form specimen jars of the Bible. This was a strange fact of plantation life…”

(Freidman 2001).

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Slavery: 1646-1865 The Genesis of the Black Male’s Presence in North America and the Subsequent Resulting Sexual Consequence

As the atom is the foundation upon which the most minimal scientific study of chemistry is built, racism is the initial platform on which the study of Black sexuality must commence.

Sadie M. Sheafe

In 1646, the first African slave stepped on the tip of Manhattan Island on the foreign

shore of New Amsterdam. This was the first Dutch settlement in the new world. Twenty-two

years later, the English captured New Amsterdam and named it New York.

Between 1775 and 1783, the thirteen colonies, Florida to Maine, rebelled against the

British Empire in the American Revolutionary War, and became the United States of America

when they gained their independence from the British Empire. This culminated in the signing of

the Declaration of Independence in 1776. “…the ideology of the American Revolution ultimately

equated freedom with Whiteness…slavery was synonymous with Blackness” (Hodes, 1997).

During the first half of the 19 th century the cotton crop in the US increased from 160 million pounds to over 2300 million. This was over two-thirds of the total imports of the United

States. The established cotton planters in most of the Southern states, the sugar cane planters of

Louisiana, tobacco planters of Virginia and Kentucky and rice planters of South Carolina agreed that slaves were the most economical form of labor. “The establishment of slavery in America in the 17 th century brought with it all the arbitrary and repressive laws fundamental to an institution within which a master could enjoy absolute rights over his property ” (Everett, 2006). Thus, through fear, the systematic programming of the Black man in America persisted from ancient times, both sexual and otherwise.

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As President Lincoln stated in a lecture to free Blacks at the White House in the early

1800’s, “On this broad continent, not a single man of your race is made the equal of a single man of ours” (www.etymonline.com). David Hume, an 18 th century philosopher and one of the most

important figures in the history of Western philosophy and American thought, said, “I am apt to

suspect the Negroes…to be naturally inferior to the Whites. There never was a civilized nation of

any other complexion than white, nor even any individual eminent either in action or speculation.

No ingenious manufactures amongst them, no arts, no sciences” (Immerwahr, 1992). “…Thomas

Jefferson, who believed that the Negro was both mentally and physically inferior, felt that Blacks

and Whites would never be able to live together harmoniously because ‘deep routed prejudices

entertained by the White; 10,000 recollections by the Blacks of the injuries they have sustained;

the real distinctions nature has made; and many other circumstances will divide us into parties

and produce convulsions which will probably never end in the extermination of one of the other

race” (Spears, 1991).

“By the early 1600s, the Englishmen who met the first slaves to arrive at Jamestown had

already acquired a viewpoint of Blacks that was based on custom and earlier European contacts

with Africans. The conception of the libidinous Black man was transported to the New World

and was well entrenched in the American psyche by the end of the 17th century. These beliefs

were carried by plantation owners who used Blacks as breeding stock, as well as by prominent

thinkers of the period, such as Thomas Jefferson. In his “Notes on the State of Virginia ,”

Jefferson wrote that "they (Black men) are more ardent after their female: but love seems with them to be more eager desire, than a tender delicate mixture of sentiment and sensation.

Jefferson also accepted the popular belief that Blacks desired sexual relations with Whites and

58 even believed in a ‘beastly copulation’ connected with Blacks—the copulation of Black women with orangutans” (Haeberle, 1994).

According to Cornel West (1999), “White –Supremacist ideology is based first and foremost on degradation of Black bodies in order to control them. One of the best ways to instill fear in people is to terrorize them. Yet this fear is best sustained by convincing them that their bodies are ugly, their intellect is inherently underdeveloped, their culture is less civilized and their future warrants less concern than that of other peoples. Two hundred and forty-four years of slavery and nearly a century of institutionalized terrorism in the form of segregation, lynching and second class citizenship in America were aimed precisely at this devaluation of Black people.”

Until the events of the American Civil War, and, in particular, the installation of the

Thirteenth Amendment to the United States Constitution in 1865, which resulted in the abolishment of chattel slavery in the United States, most Blacks in America were slaves. Prior to the Civil War, the Southern states are termed the antebellum South.

In order to better comprehend the stereotyping of Black sexuality it is important to provide a brief historical overview of the oppression perpetrated on the Black male during slavery. Racism and negative sexual imaging share a common thread, one could not have existed and flourished without the other, therefore, Black male sexuality cannot be psychologically grasped without comprehension of the other’s affect. Only from this bigoted perspective can one hope to grasp the psychological fear and subjugation, and its results. “(Through fear) the masses are…unable to form a coherent union amongst themselves…they are controlled by fear” (Fry,

1969).

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James Walvin in his book, The Slave Trade, (1999) gives the following factual examples, from three ex-slaves. These examples detail a portion of the inhumanity of slavery. From this, one can begin to understand the psychosomatic degradation and subsequent psychological sexual demoralization.

William Box Brown, in Narrative of the Life of Henry Box Brown, (1851) states,

The name of our new overseer was John F. Allen, he was a thorough-going villain in all his modes of doing business; he was a savage looking sort of man; always apparently ready for any work of barbarity or cruelty to which the most depraved despot might call him. As a specimen of Allen's cruelty I will mention the revolting case of a colored man, who was frequently in the habit of singing. This man was taken sick, and although he had not made his appearance at the factory for two or three days, no notice was taken of him; no medicine was provided nor was there any physician employed to heal him. At the end of that time Allen ordered three men to go to the house of the invalid and fetch him to the factory; and of course, in a little while the sick man appeared; so feeble was he however from disease, that he was scarcely able to stand. Allen, notwithstanding, desired him to be stripped and his hands tied behind him; he was then tied to a large post and questioned about his singing; Allen told him that his singing consumed too much time, and that it hurt him very much, but that he was going to give him some medicine that would cure him; the poor trembling man made no reply and immediately the pious overseer Allen, for no other crime than sickness, inflicted two-hundred lashes upon his bare back.

Henry Bibb, another ex slave gives this account,

A slave may be bought and sold in the market like an ox. He is liable to be sold off to a distant land from his family. He is bound in chains hand and foot; and his sufferings are aggravated a hundred fold, by the terrible thought, that he is not allowed to struggle against misfortune, corporal punishment, insults and outrages committed upon himself and family; and he is not allowed to help himself, to resist or escape the blow, which he sees impending over him. I was a slave, a prisoner for life; I could possess nothing, nor acquire anything but what must belong to my keeper. No one can imagine my feelings in my reflecting moments, but he who has himself been a slave. (1849).

Another story is told by Walter Hawkins was born a slave in Georgetown, Maryland.

After being sold to a slave-dealer, Hawkins escaped to Philadelphia. He moved on to Canada

where he became a Methodist minister. In 1890 Hawkins was made a bishop of the Methodist

Episcopal Church. In 1891 he wrote his autobiography, From Slavery to Bishopric.

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While smarting under this sense of the injustice of the institution of slavery, the son of Mr. Robinson, who had followed his father's footsteps in drinking and gambling, came home one day hard up for cash, and, not knowing any better way to raise money to satisfy his passions, resolved on selling Walter, whom he called, saying: "Do you want a master?" Of course, he had no other choice but to answer: "Yes, sir". So he took the young man to a slave-dealer who bought and sold slaves to owners in the South. The dealer and Southern plantations brought to his mind all the terrible things he had heard about those parts, and well he might, for the law by which slaves were governed in the Carolinas was a provincial law as old as 1740, but was made perpetual in 1783. (This law presumed every Negro) was a slave unless the contrary appeared. Any person who murdered a slave was to pay £100 or £14 if he cut out the tongue of a slave. Any White man meeting seven slaves together on a high road could give them twenty lashes each and no man could teach a slave to write under a penalty of £100 currency. Walter stood by while the bargain was being made, and heard the dealer offer nine hundred dollars for his body. Speaking to Walter, he said: "Can you plough and grub? Can you do general work on the farm?" The poor fellow could do no more than please his master by answering "yes" to all his questions, which pleased both the dealer and young Robinson, for whose benefit all the lies were told. The bargain being struck, an arrangement was made for Walter to re-appear the next morning at seven o'clock; at the same time, he was to bid good-bye to his friends; but be sure, said he, that you are on the spot at seven. Resolved to flee, he went straight to his old father and told him that he was sold. "Sold!" exclaimed the old man; "to whom?" "Why, to old Cidley, the Negro-dealer." After a pause the old man said: "They will sell my last child," and burst into tears, weeping like a child. He talked and wept with his son until he bathed the floor at his feet. At last he said: "Boy, run away". "I will," responded Walter. But now his troubles began, for he did not know, and the old man could not tell him, where to go any distance beyond ten miles in either direction from where they stood, as it was a part of the policy of slavery to keep them in ignorance as to distance.

The accounts vividly detailed above demonstrate the heartless and uncaring manner in which slaves were treated. In the excerpt from the speech below delivered in 1712 by a White slave owner, William Lynch, to a group of Southern slave owners, Mr. Lynch explains a systematic method of control over Blacks. After reading the below account it is apparent that gender played a primary role in the domination of the young Black male. It was systematically accomplished by manipulation and control of the Black woman.

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This speech was given on the bank of the James River in Virginia in 1712. Kashif Malik and Hassan-El in their Book, The Willie Lynch Letter and the Making Of a Slave (1999) reprints a portion of the speech.

I have a foolproof method for controlling your Black slaves. I guarantee every one of you that if installed correctly, it will control the slaves for at least 300 hundred years. I use fear, distrust and envy for control purposes. The Black slave after receiving this indoctrination shall carry on and will self-refueling and self-generating for hundreds of years maybe thousands. Don’t forget , you must pitch the old Black male vs. the young Black male…the dark skin slaves vs. the light skin slaves…the female against the male and male vs. the female. Take the meanest and most restless nigger, strip him of his clothes in front of the remaining male niggers, the female, and the nigger infant, tar and feather him, tie each leg to a different horse in opposite directions, set him a fire and beat both horses to pull him apart in from of the remaining niggers. The next step is to take the bullwhip and beat the remaining nigger males to the point of death in front of the female and the infant. Don’t kill them, but put the ear of God in him, for he can be useful for future breeding. Then take the female run a series of test on her to see if she will submit to your desires willingly. Test her in every way because she is the most important factor for good economics. If she shows any sign of resistance in submitting completely to your will, do not hesitate to use the bullwhip on her to exact the last bit of bitch out of her. When in complete submission, she will train her (male) offspring in the early years to submit to labor when they become of age. Understanding is the best thing. There fore we shall go deeper into this area of the subject matter concerning what we have produced here in this breaking process of the female nigger. We have reversed the relationships. In her natural uncivilized state she would have a strong dependency on the uncivilized nigger male, and she would have a limited protective tendency toward her independent male offspring and would raise the female offspring to be dependent like her. Nature has provided for this type of balance. We reversed nature by burning and pulling one civilized nigger apart and bull whipping the other to the point of death in her presence. By her being left alone, unprotected, with the male image destroyed, the ordeal caused her to move from her psychological dependent state to a frozen independent state…(where) she will raise her male and female offspring in reversal roles. For fear of the young male’s life, she will psychologically train him to be mentally weak and dependent but physically strong because she has become psychologically independent, she will train her female offspring to be psychologically independent. What have you got? You’ve got a nigger woman out front and the man behind and scared. This is a perfect situation for sound sleep and economics. By the time a nigger boy reaches the age of sixteen, he is soundly broken in and ready for life’s sound and efficient work and the reproduction of a unit of good labor force…by killing of the protective male image by creating a submissive dependent mind of the nigger male savage, we have created an orbiting cycle that turns in its own axis forever, unless a phenomenon occurs and

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reshifts the positions of the female savages…that is good, sound, and long range comprehensive planning.

In 1854 George Fitzhugh, A Virginia Newspaperman, wrote in Sociology For The South, that “slavery rescued Blacks from idolatry and cannibalism, and every brutal vice and crime that can disgrace humanity” (Hutchinson, 1997). Ironically, the same barbaric and savage behavior that Black men were supposedly rescued from through slavery is the same rabid, heartless, and inhuman criminal behavior that ‘civilized’ White people perpetrated on the Black race, always with the concomitant, butcher-like sexual abuse of the Black psyche leaving generational psychic scars. These scars and wounds are unmistakably etched on the canvas of Black sexuality as well on the Black male body (West, 1999).

During this time, however, it was the slave owners who seemed to be sub-human, perpetrating vicious atrocities against the Negro. They deprived the Black man of his freedom, destroyed his family, whipped him, branded him, castrated him, cut off ears and feet, lynched him and even burned him. Some crimes were even more gruesome and horrendous. Slaves were sometimes boiled and at least one man was cooked over a slow fire for 8 to 10 hours. If a slave rebelled he might be hanged in chains with his severed head on a pole as a reminder to other

Blacks never to raise their hands against their masters.

A former slave, Ben Simpson, left a written account of his own mother’s death. When his master died, he, his sister and his mother were left to a son who had to leave the area quickly because he was in trouble. Chained and walking from Georgia to Texas, it snowed and they had to sleep on the ground. When his mother’s feet became raw and swollen and started bleeding the new master took out his gun and shot her, leaving her to die in the middle of the road. “Damn a nigger what can’t stand nothing,’ he said, as he kicked her two or three times” (Spears, 1991).

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“(There was) a common disciplinary practice that slave owners used when they caught

African slave parents teaching their native language to their children. The overseers would cut the child into pieces and force the parent to watch as they fed the child’s mutilated body to the hogs; another ‘disciplinary practice’ was to cut out the parents or child tongue with a knife as though digging a clam out of its shell” (Reid, Mims, Higginbottom, 2005).

Sadistic butchery was seldom perpetrated in private. “Vivid descriptions were frequently printed in the national press. White people of all classes came from miles away to participate in spectacle, sometime with their children and picnic supplies in tow. (Notices would) be printed in local papers, railroad companies might add extra cars or run special trains and children might be given the day off to attend. The crowd could be composed of …thousands, including local officer of the law. The method of murder might include mutilation, castration, skinning, roasting, burning, hanging and shooting. Afterwards the audience might gather souvenirs, including rope, ashes, buttons, toes, fingers, ears, teeth, and bones. Shopkeepers might display small body parts in their windows, and photographers might sell picture postcards of the event. Even as the newspapers published detailed accounts …the coroner or his jury would name the cause of death as ‘at the hands of persons unknown” (Hodes 1997).

In Without Sanctuary: Lynching Photography In America authors Hilton Als and James

Allen, state, “…the size of the crowds at these festivals is jaw dropping. The children who were happy spectators are fathers and grandfathers now. What Legacy did they pass on to (these) children” (Wooten, 2006).

It is evident that the exact behavioral patterns attributed to lower primates, primitive man, and lower levels of cultural development were intentionally assigned to the oppressed by the

64 oppressor. In fact, it is the Whites during this period that unremittingly exhibited these precise behaviors.

Prior to a discussion of the sadistic actions and herding instinct inherent in the antebellum

South, it is this researchers belief that it is impossible to understand the motivation for sexual abuse of the Black male body and the grounds for the formulation of the negative sexual myths without at least a narrow view of the common thread in the childhood development of the abusive patriarchal society during this period.

According to Vygotsky (1992), “…the thinking and behavior of adult man should be viewed as the result of a very lengthy and complex process of child development. Psychology has sought to analyze with the utmost thoroughness all the qualitative transformations of one form of behavior into another, and all the quantitative changes which, when taken together, comprise the basis of child development.” Conceivably one may discover merit in theoretical thinking around childhood development as it relates to the future behavior of humans, however, with regard to the conduct of Whites in the antebellum Southern society, this suggested explanation may be an ad hoc hypothesis or a pseudoscience created by White men to quickly explain away savage behavior. “In scientific psychology, the notion that all the psychological functions of man should be viewed as the product of development has become deeply rooted.

According to Blonsky, ‘The behavior of man can be understood only as the history of behavior’

(Vygotsky, 1992). The central meaning associated with castration can be found in its history.

How, why, and when, the perversion and sadism of castration became part-in-parcel with

Southern White antebellum society remains a mystery when many religious scholars and theologians believe that the ritual of castrations throughout history eventually led to Christianity.

The issue of castration can be found in a lot of ancient myths. Saturn cut off his father's penis; Jupiter performed the same operation on Saturn. A wild boar deprived the sleeping

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Scandinavian god Odin of his genitals, the same happened to Adonis, the lover of Venus. Adonis is usually portrayed with a wound on his hip - hip symbolized genitals in ancient times. Castrated Indian priests practiced castration in their service. Homer wrote in one of his works that Egyptian priests were eunuchs. History preserved the name of a priest from the era of the XVIII dynasty, Hum Atena, who castrated himself. Apparently, the custom was not widely spread at that time, but was practiced on very rare occasions. Sacral eunuchs played an important role in many magic and social brotherhoods. Castration was common in certain ethnic groups. Shamans in Northern Europe, for example, were castrated traditionally, like pagan priests of the Algonquin Indian tribe. Human beings wanted to restrain and control their impetuous sexuality. Castration was often used to achieve such a goal. Sexual energy was taken away from its natural source to make it work for the mind. It can be the only rational explanation of the myths about ancient castrated gods. Castrated priests had the following attributes: a mitre, a symbolic representation of a phallus and a loose gown, reminiscent of a woman's garment. In addition, all hairs on the body of a castrated priest were supposed to be shaved off. The most renowned castrated clergymen, Galloi, lived in the ancient world in Syria. Galloi came to Rome and set up a corporation of castrated oriental priests there. The priests wore silky gowns; they dyed their hair White, rouged their cheeks, penciled their eyebrows and had absolutely no hair on their bodies. Ancient priests from the shrine of goddess Tanit castrated themselves, shaved their heads, wore women's clothes and tried to imitate women's step. Castration was practiced in many Asian provinces in ancient times. Sexual mutilation occurred in orgies arranged by the followers of the Bahus cult. Such orgies occurred on vernal equinox days: people would whip each other to the sound of drums and horns. In the state of ecstasy, people would rip off their clothes, cut off their genitals, run out in the streets and throw them into the windows. A sect of castrates existed in Russia too. All governments and regimes banned the sect, although it managed to retrieve its activity every time. Numerous litigations took place against the Russian sect of castrates from 1732 to 1930. The castration of Russian eunuchs was performed in several stages. Scrotum would be removed either with a red-hot iron rod or a knife. Penis would be removed afterwards. Female sectarians were also castrated: they would be deprived of nipples, breasts, and clitoris and lower lips of pudendum. There was also a third stage, at which men would cut out certain muscles from their chests. Eunuchs appeared long before they were used in harems. A lot of eunuchs were taken from Persia to the island of Delos in ancient times. Barbers performed the procedure of castration. Eunuchs were divided into three categories: men with no genitals at all, eunuchs with no scrotums, and eunuchs with both penis and testicles, albeit without a reproductive function. Castration procedures result in heavy bleeding that is why they became quite interesting for magicians. A penis became an object of magic long with a heart, which was widely used in witchcraft. The ritual of castration was adjusted to agricultural needs, when people became interested in soil and its productive capacities. In certain tribes, people would sprinkle soil with blood flowing from an amputated penis, which would be buried in the field afterwards. The appearance of the practice of castration determined the moment, when religion took a different orientation and eventually resulted in Christianity. On the one hand, castration was integrated into ancient religious forms and was evolving in compliance with the conditioned reflex principle, by means of associated images. On the other hand, castration was a level, which was used to introduce the

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majority of moral principles that are still actual, useable, and rational and logic in our times. The following peculiar features of the phenomenon can be found at the first stage of its evolution: homosexual priests, insane castrates, and insane self-mutilation. The second stage can be described as: chaste priests, mystical impassibility, asceticism, sanctity, a distinction between lustful and spiritual lives and social predominance achieved with the help of sacrifice. Two new rituals appeared: the ritual of castration and the sacrament of holy orders. The rituals spread the following ideas: self-denial, abstinence, self-sacrifice, nobility and sexual morality. (http://www.funreports.com/2004/10/05/56436.html).

In all of Southern society there was absolutely no tolerance for Black men who sexually ‘transgressed’ against White women. There were, however, always the economic concerns, which became political issues for the governing administrations. “For a time during slavery, North Carolina, Pennsylvania, New Jersey and Virginia…struck a few laws on their books prescribing castration for any Black man who attempted to rape a White woman. They quickly erased the laws. Its resistance had nothing to do with stricken consciences. Too many

Black(s) running around with lopped off private parts were damaged good and bad for business”

(Jordan, 1968). Regardless of the ‘law’ of the moment, I contend that during this period, societal fear of the Black mans’ sexual vitality prompted individuals, who apparently fear their own sexual inadequacy and abhorred Black genetic power which can only create another person of color, to take the ‘law’ into their own hands.

The punishment was different for a Black man than the same transgression performed by a White man against a Black woman. “…Various colonial laws did spell out both castration and the death penalty for Black men convicted of sex crimes against White women. Whereas White men were seldom or never sentenced to castration for any crime, castration and death were stipulated for Black men as the consequence of nonsexual crimes as well…” (Hodes, 1997). It is here that one can quite easily make a concrete case for an outline of male penis envy or what I coin, ‘Osiris Envy’.

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According to Freudian theory, only the female gender can suffer from penis envy, which

is a desire to possess the larger male organ. Freud’s theory states that little girls realize their

clitoris as an inferior organ to the male sexual member; subsequently they reject their clitoris and

instead desire a penis, symbolic phallus or some form of a penis. “The little girl does not react

with similar rejections when she sees the differently formed genital of the boy. She is

immediately prepared to recognize it (penis) and soon becomes envious of the penis” (Brill,

1938). Freud further suggests that, “…this early envy of the penis explains why women are

more prone to jealousy than men” (Jones, 1957). He further theorizes that a core portion of the

female personality is formed as a result, of this sexual consciousness. “A major segment of the

female’s personality is presumed to be predicated on their traumatic realization” (Welsing,

1991).

I argue that a significant measure of Freud’s theory on penis envy is unsound as it omits the possibility of male - gender penis envy. Further, it is conceivable that an insecure male population, obsessed with a feeling of latent sexual inferiority, can possess the same sexual projection that Freud, in my estimation, inaccurately theorized was only possessed by young females. Furthermore, I would reason that penis envy is a male-to-male gender concern in conjunction with, or, as opposed to a female-to-male affect. The veritable origins of sexual envy might be found in the research of the psychiatrist, Dr. Frances Cress Welsing. “...there has been

White fear of Black genetic power or White male fear and envy of the Black phallus and entire genital apparatus. This fear, in turn, produced a sense of inadequacy and inferiority in the White male as he compared himself to males of color.” (1991) Can one rationally argue that White fear of Black sexuality is not a basic element of White racism? Instead, one can safely theorize that

White males in the Antebellum South projected their own sense of sexual inadequacy,

68 incompetence and envy as genetically recessive Whites that run the risk of being annihilated genetically. “It is they (White males) who have the primary penis envy” (Welsing 1991). Social scientist cannot avoid the query concerning the requisite desire among White men during this period to physically castrate the Black man as a means of punishment when Whites who commit the same crime, even against members of their own race, never received similar punishment. I would hypothesize that fear of genetic dominance is the basis of European preeminence dogma.

“White supremacy ideology is based first and foremost on the degradation of Black bodies in order to control them “(West, 1999). Cornel West in The Cornel West Reader further states that,

“…the repeated castrations of lynched Black men cry out for serious psycho cultural explanation” (West, 1999). Obviously, to slash a man’s genitalia off is ruthless. Most curious is that castration also took place for non-sexual offenses. One is forced to ask why? My conjecture is that there also existed underlying societal traits of inherent dormant homosexuality among many members of the patriarchal Southern White culture. “The willingness to observe and handle another man’s penis certainly has homosexual overtones. –they (White men) weren’t happy with just shooting Black men, or just hanging Black men, or just burning Black men at the stake. These men always had to go for the Black penis” (Wooten, 2006). White men, in essence became obsessed with the Black penis. This was precisely what they were trying to keep White women from doing. “Lynching gave many White women the opportunity to see their boyfriend or husband, with another mans dick in his hands. –these big, strong, proud protectors of White womanhood probably had fights over who was going to hold the Dick, and who was going to cut it off. You know there had to be arguments that went like this: ‘Jim Bob you got to hold that big

Nigger’s Dick down by the foundry last month so it’s my turn now!” (Wooten, 2006) I assert that this sadistic conduct can be diametrically traced to ‘Fear of Continued Existence’.

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It is not the intent in this work to thoroughly examine the psychological causes for the patterns of sadistic behavior and the sexual crimes, such as castration, committed by White

Southern society. That would be better addressed in a comprehensive examination of paranoia.

‘Paranoia,’ for the purposes of this scientific exploration is defined as “an excessive anxiety or fear concerning ones own well-being. It is considered irrational, excessive and delusional to the point of being a psychosis. Paranoia has been renamed schizophrenia by the mental health profession. (“Paranoia”)

The behavioral theories regarding human behavior, in particular those developed by

Sigmund Freud, or any other ‘early-behavior’ social scientist requires a comprehensive investigation. “Essentially connected to the psychoanalytic view of repression is the assumption that parental treatment of children, especially mothering, is the source of many, if not most, adult problems ranging from personality disorders to emotional problems to mental illnesses. There is little question that if children are treated cruelly throughout childhood, their lives as adults will be profoundly influenced by such treatment. It is a big conceptual leap from this fact to the notion that all sexual experiences in childhood will cause problems in later life, or that all problems in later life, including sexual problems, are due to childhood experiences; The scientific evidence for these notions is lacking” (www.skepdic.com).

Lev Vygotsky, a Soviet developmental psychologist, states in Ape, Primitive Man, and Child:

Essays in the History of Behavior , (1992) “The behavior of contemporary civilized man is the product not only of biological evolution or childhood development; it is also the product of historical development.” Thus, the historical development of the European in the world is not one of harmonious cohabitation with other races but instead is ripe with examples of misdeeds perpetrated as a result of a foreboding sense of sexual inadequacy, cultural entitlement, fear of

70 domination and a false point of view towards the supremacy of the European. Not to say that early childhood factors are not present in this behavior, to a large degree they are, but historically, the White patriarchal society is ripe with examples of treachery, dishonesty, and deceitfulness toward others of non-European descent. All carried out in the name of Christianity or science. “The doctrine of inequality is emphatically a science of White people; it is they who invented it” (Rogers, 1996). In an article entitled, “Sloppy Statistics, Bogus Science and the

Assault on Racial Equity” written by Tim Wise for www.raceandhistory.com, he states,

The concept of biological inferiority and superiority of races that can be studied compared and found to be "superior" or "inferior" is itself a misnomer.” The term race, in biology, properly refers to subspecies (i.e. subpopulations that are sufficiently different in genetic terms to be on the verge of "speciation," or splitting into entirely new species). So, those who defend the notion of scientific "racial" differences must be able to demonstrate that human subpopulations diverge in such a manner and to such a degree. But such "proof" is impossible to come by, because, in fact, science disproves it conclusively. To begin with, 68% of all human genes are identical between all humans, and have no polymorphic variation whatsoever. Thus, to whatever degree any two human individuals (let alone groups of persons) differ from one another, these differences are, by definition, limited to the approximately one-third of genes where difference is even theoretically possible. When this 32% of genes that could contain "differences" have been studied in-depth (Nei and Roychoudhury, 1982), it is found that the net codon differences between human "racial" groups are significantly smaller than the differences between two randomly selected genomes from within a particular group. In other words, if whites and blacks are subspecies, and inherently different, this would mean that there would have to be thousands of subspecies within the "white" group, and "black" group as well, since the in-group differences are so much larger than the inter-group differences. In fact, 96.8% of the genetic code between blacks and whites is shared, with only a maximum of 0.032 of the genes varying between any white or black person. These differences are far too small to indicate sub-speciation; as such phenomenon would typically be characterized by variation many times greater than the above numbers. There are no subspecies of a given phylum with this high a degree of genetic overlap, anywhere in nature. Unless one can show that the miniscule variation indicated by the above data is sufficient to produce the variations in "intelligence," crime rates, fertility, etc then the claims of those arguing for scientific superiority/inferiority along racial lines is automatically nonsense. Even to classify one as Black, White, Asian, etc. becomes nonsensical, and most of either group (self-defined or culturally/nationally-defined) will be even closer to one another than the above variation would imply, since the above variation would be for totally "pure" versions of each group, few of which actually exist, particularly in the West. Furthermore, evidence from population genetics has indicated for years that less than 1% of all genes are linked to the transfer of pigmentation and other "racially distinct"

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characteristics, further limiting the effect of actual "race" on human genetic variation. (Allport, 1956, 1979)

Sadism

Regardless, this concept of biological inferiority and superiority of race is primary to the study of the sadistic behavioral patterns associated with sexual abuse against the Black man in the antebellum South. To avoid an appraisal of this sexual perversion by White males against

Blacks is akin to studying the metamorphosis of the butterfly and disregarding the ‘larval caterpillar stage’ of development. It is impossible. Sexual sadism occurred as a direct result of a belief in the distinct racial differences and White acceptance of the superiority of their race.

The term ‘sadism’ is derived from the name of a French author, Donatien-Alphonse-

Francois de Sade, better known as the Marquis deSade. Sadism was recognized as a sexual

perversion by Krafft-Ebing in 1898”

(http://annex.ncwc.edu/multimedia/StudentsSP02/8207.htm). Sexual sadism is one of many

psychological disorders that permeated the psyche of the patriarchal antebellum Southern

society. It is clearly defined as the act of deriving pleasure, often sexual, from the mistreatment

of others. Some of the ruthless activities involved in sexual sadism include burning, beating,

stabbing, raping, torturing, mutilating and killing. Freudian research has demonstrated that

usually the thoughts and/or behaviors of sexual sadism begin in adolescence or early adulthood.

“The behaviors are not only chronic, but they usually increase in severity with

time…(Individuals) experience intense sexual desires, fantasies or behaviors concerning real acts

of causing physical or psychological torment or otherwise humiliating another”

(http://annex.ncwc.edu/multimedia/StudentsSP02/8207.htm). In addition, one can also safely

contend that Whites, due to an overwhelming feeling of guilt and anger related to slavery,

perpetrated various forms of sexual abuse on Blacks. “One of the signature aspects of sadism is

72 anger, but this should be at least as evident as sexual gratification. The intention is to hurt, degrade, defile, or destroy the victim. Sexuality and power are accompanied by anger in the service of sexual gratification. For a sadist, the aggression is erotic-sized. They take pleasure in the torment, anguish, distress, helplessness, and suffering of their victims. Victim selection is usually on the basis of the victim being a symbol of someone they want to punish. Age, appearance…are typical victim selection categories” (http://annex.ncwc.edu/multimedia/StudentsSP02/8207.htm).

Sigmund Freud, in his 1916 work, Three Contributions to the Theory of Sex, detailed his theories on the perverse genesis of sadism. He saw guilt as an overriding factor and integrated this theory in his study of psychosexual development… “(Sadism is) the aggression which is mixed with the sexual impulse is according to some authors a remnant of cannibalistic lust.”

Further, Freud stated, Straightforward, sadism was assumed to be a sign of incomplete or incorrect sexual development in the child (www.Gutenberg.org/etext/14969). “This examination has been made through psychoanalytic investigations. We have thus found that a tendency to all perversions might be demonstrated…in the form of unconscious forces revealing themselves as symptom creators and we could say that the neurosis is…the negative of the perversion. …The disposition to perversions is the primitive and universal disposition of the human sexual impulse, from which the normal sexual behavior develops in consequence of organic changes and psychic inhibitions in the course of maturity. The perversions thus prove themselves to be on the one hand inhibitions, and on the other dissociations from the normal development.” (Freud, 1916)

According to Freud, (1916) the character of men that are inclined to sadistic perversion is considered primitive and “invokes remnants of cannibalistic lust…(a sadist has) strong impulses

73 to coitus, coupled with predatory acts of maltreatment, even murder…which occurs primarily because of an inability to be satisfied with coitus. Most sadists like torture more than they like sex, and it is customary to refer to the three D's of sadism in this regard -- Dread, Dependency, and Degradation -- or in other words, the desire to create fear in the victim, make the victim completely helpless (dependent on the sadist), and humiliate the victim”

(http://annex.ncwc.edu/multimedia/StudentsSP02/8207.htm).

It is important to note the difference between a sadist and a psychopath. White Southern men, during this period in American history would be, by definition, sadistic. “A psychopath will usually choose victims that are closer to them in terms of age, appearance, and occupation. …a psychopath loves to hurt the ones who love him. A sadist, by contrast, typically chooses victims who are different from him in terms of…appearance…they want to symbolically destroy those groups of people…it's sometimes said that a psychopath is both sadist and masochist. A sadist is never a masochist. Psychopaths ignore their victim's suffering. Sadists relish their victim's suffering” (http://annex.ncwc.edu/multimedia/StudentsSP02/8207.htm).

According to many Whites in the antebellum south, the Black man was savage and

primitive, when, in fact it was the accusers who demonstrated this precise behavior.

Additionally, One can safely theorize that not only did the White male act out in anger, in sexual

sadistic fashion as a result of guilt, both conscious and subconscious, but also as a result of

feelings of sexual inadequacy as a result of social sexual dysfunction; defined here as an

umbrella term used to describe a number of sexual problems, which inhibits normal sexual

relations. In Three Contributions to the Theory of Sex (1905), Freud states, “The most striking peculiarity of this perversion lies in the fact that its active and passive forms are regularly encountered together in the same person. He who experiences pleasure by causing pain to others

74 in sexual relations is also able to experience the pain emanating from sexual relations as pleasure.” Freud believes that a sadist is simultaneously a masochist. He adds, “…though either the active or the passive side of the perversion may be more strongly developed and thus represent his preponderate sexual activity.”

“The physicians who at first studied perversions in pronounced cases and under peculiar conditions were naturally inclined to attribute to them the character of a morbid or degenerative sign similar to the inversions” (www.gutenberg.org/etext/14969). Freud defines the term

‘inversion’ in the cited text as homosexuality. Finally, he concluded “sadism would then correspond to an aggressive component of the sexual impulse, which has become independent and exaggerated and has been brought to the foreground by displacement” (Freud, 1905).

Mental Processes

Displacement is the shifting of actions from a desired target to a substitute target when

there is some reason why the first target is not permitted or not available. The white males fear

and obsession with black sexuality was displaced on, and exhibited by, the sexual brutality

perpetrated on the black male and female. “Displacement is one of Freud’s original Defense

mechanisms. It occurs when the Id wants to do something of which the Super Ego does not

permit.

“The Id contains our primitive drives and operates largely according to the pleasure

principle, whereby its two main goals are the seeking of pleasure and the avoidance of pain. It

has no real perception of reality and seeks to satisfy its needs through what Freud called the

primary processes that dominate the existence of infants, including hunger and self-protection.

The energy for the Id's actions comes from the libido. One of the Id’s major instincts is Eros: the

75 life instinct that motivates people to focus on pleasure-seeking tendencies and sexual urges

(www.changingminds.org).

The Super Ego contains our values and social morals, which often come from the rules of right and wrong…The Super Ego is a counterbalance to the Id, and seeks to inhibit the Id's pleasure-seeking demands, particularly those for sex and aggression.

Unlike the Id, the Ego is aware of reality and hence operates via the reality principle. It recognizes what is real and understands that all behaviors have consequences. This includes the effects of social rules that are necessary in order to live and socialize with other people. It uses secondary processes such as perception, recognition, judgment and memory. According to

Freud, these are developed during childhood. The dilemma of the Ego is that it has to somehow

balance the demands of the Id and Super Ego with the constraints of reality. The Ego controls

higher mental processes such as reasoning and problem solving, which it uses to solve the Id-

Super Ego dilemma, creatively finding ways to safely satisfy the Id's basic urges within the

constraints of the Super Ego. Phobias may also use Displacement as a mechanism for releasing

energy that is caused in other ways, (www.changingminds.org) however; it is the Thanatos, the

death instinct that motivates people to use aggressive urges to destroy.

Another observable fact that often arose during this period and even more so after the

Civil War, is defined by social scientist and theorist by various terms, among them is ‘the herd

instinct’ This is a collective consciousness of sorts and can be defined as “the shared beliefs and

moral attitudes which operate as a unifying force within society. The term was first used by the

French social theorist Emile Durkheim in his book, The Rules of Sociological Method (1895). In it he argues that in "traditional" or "simpler" societies (those based around clan, family or tribal relationships) religion played an important role in uniting members through the creation of a

76 common conscience or consciousness. In these societies, the content of an individual’s consciousness is commonly shared with all the members of the society – creating a ‘mechanical solidarity’ through mutual likeness. Popular psychologists describe this as involving the disappearance of the individual personality with regression to some lowest emotional instinctive denominator described as "crowd sentiment". Anthropologist Lewis H. Morgan regarded the horde or herd as the earliest form of human association. Other descriptive of this collective behavior is "pack mentality" or "group mind." Regardless of the terminology all theorist will agree that the herding instinct includes both behavior and belief and this collective intelligence, first, as characterized by theorists, is an intelligence that emerges from the collaboration and competition of many individuals, an intelligence that seemingly has a mind of its own, and second, the herd thus appears to act as one in always moving and acting together, but its behavior emerges from the uncoordinated behavior of self-seeking individuals. (“Herd Instinct”).This bandwagon effect, intermingled with the ‘spiral of silence,’ a theory that asserts that a person is less likely to voice an opinion on a topic if one feels that one is in the minority for fear of reprisal or isolation from the majority (Anderson, 1996: Miller, 2005).

In its most negative form, the herd instinct would be what is commonly known as the mob mentality. “When a Black man was lynched…the execution was likely to be carried out by a mass mob” (Brundage, 1993). A mob is the most dangerous thing one can get caught in. A mob has no leader, has no logic or reason, and no sense of right or wrong or morals. People who as individuals would not do bad things will certainly do them if they are in a mob where responsibility is diluted and spur of the moment actions happen. This is just one indication that common decency and civil behavior is just a thin veneer over a more animal-like core of human being that gets out whenever it has the chance (www.baheyeldin.com).

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Through the actions inhumanly displayed against Black men’s bodies, Southern hypocrisy and feelings of latent sexual inferiority are clearly confirmed; hypocrisy that deliberately distorted the beliefs inherent in Christianity and inferiority that manifests itself through their actions. These societies of predominant religious hypocrites choose to distort

Christianity for their own self-centered aims and sexual inferior notions.

Acting in concert on the antebellum South’s fear of Black sexuality, common beliefs and self-justification condoned the castration and destruction of Black men by White mobs. Even today, an attitude of White supremacy continues to influence society. Whether real or imagined, throughout history, in the minds of many Whites, the Black male sexual image has been one of superior sexual potency and physically vital preeminence, superior to that of the European.

Cooley, in his article, “Legacy of lynching: The effects on contemporary Black

Masculinity in Relations” states, that the way they (Black men) were routinely stripped and castrated as seen in first hand reports of lynching, marks the beginning of the emotional castration we see in Black men today.

An external prejudice involves a sexual myth about African-Americans. “One myth is that all men of color have enormous "sexual potency." This myth often includes an assumption about penis size. The myth has its historical roots in slavery, when male slaves were lined up like cattle before men, women, and children and publicly examined. Rumors began about the length of male penises and the sexual potency of the "breeding" males…these tales, based on historical circumstances, have taken on mythical proportions, and the myths continue today. Some young

(contemporary) African-American males unwittingly carry this myth as a badge of honor” (Hart,

1992).

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After examining hundreds of both White and Black males, Dr. J. Suttor, a surgeon in the

1800’s, declares in his 1937 Journal: “In no branch of the human race are the male organs more developed than in the…Negro. (He) possesses the largest genital organ of all the races of mankind…The typical Black male organ is, as scientific research has established, superior in size to that of the average European male”. Further observation and examination of the actions of

White males in the antebellum South could soundly lead to the hypothesis that, in addition to feelings of sexual inferiority that permeated the consciousness of the white male establishment, other societal personality disorders existed. Further research calls for the examination of a pattern of Narcissistic Personality Disorder.

The symptoms of narcissism include: “A pervasive pattern of grandiosity (in fantasy or behavior), need for admiration, and lack of empathy, beginning of early adulthood and present in a variety of contexts, as indicated by five or more of the following:

• A grandiose sense of self-importance

• A preoccupation with fantasies of unlimited success, power, brilliance, beauty, or ideal

love.

• A false belief that he or she is "special" and unique and can only be understood by, or

should associate with, other special or high-status people (or institutions).

• Requiring excessive admiration.

• Possesses a sense of entitlement, i.e., unreasonable expectations of especially favorable

treatment or automatic compliance with his or her expectations.

• Is interpersonally exploitative, i.e., takes advantage of others to achieve his or her own

ends.

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• Lacks empathy: is unwilling to recognize or identify with the feelings and needs of

others.

• Is often envious of others or believes that others are envious of him or her.

• Shows arrogant, haughty behaviors or attitudes. (http://www.psychnet-

uk.com/clinical_psychology/criteria_personality_narcissistic.htm )

These symptoms are equated to the behavior and attitudes of antebellum southern White men. Although the exact cause of Narcissistic Personality Disorder remains unknown, there is evidence that a genetic predisposition, a psychological imbalance or some other biological or biochemical factor is involved. (‘DSM-IV, Narcissism’). Sigmund Freud, in Mourning and

Melancholia (1919) states, “Self-hatred perversely enough begins in narcissism…”

Two hundred years before the end of the civil war, Black males, were subjected to legalized cruelty. As stated in the Virginia State Code, (1705), "If any slave resist his master...correcting such slave, and shall happen to be killed in such correction...the master shall be free of all punishment...as if such accident never happened." The penalty for such violations was genital castration, the definitive form of mistreatment against the Black man; an appalling sexual persecution, torture and murder, and a systematically reinforced psychological and intellectual genocide which vestiges remain to this day.

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The Antebellum Systematic, Psychological, Sexual and Societal Emasculation of the Black Man and the Aftereffect on Stability and Morality.

When you control a man’s mind you don’t have to worry about his actions. You do not have to tell him not to stand here or go yonder. He will automatically find his proper place and stay in it. You do not need to send him to the back door. He will go without being told. In fact, if there is no back door, he will cut one for his special benefit.

Carter G. Woodson

The origin of the sexual stereotype of the overly promiscuous, sexually irresponsible

Black male has had far-reaching, ever present, consequences. This typecast can be directly traced to the accepted attitudes and learned behaviors instilled during slavery in the psyche of the

Negro. Slavery was an American institution, aimed at destroying African traditions and their strong family ties. Under slavery, the Black man was powerless. He could not protect his family, and thereby lost his role as protector of the wife and children (Latif & Latif, 1994). His manhood was methodically debased and “even the most sensitive master called adult slave men boys and women girls until in their old age he made them honorary aunties and uncles. In addressing them he never used …titles such as ‘Mr.’’ Miss’ and ‘Mrs.’” (Stampp, 1956). This methodic programming carried out through oppression and conducted by an entire White patriarchal society was so successful in its entirety that century’s later vestiges still remain in the psyche of the Black male.

Most telling is a speech that President Lincoln, a proponent of racial separation through what he termed ‘colonization’ but what in essence was voluntary deportation, gave to a number of free Blacks during the civil war Lincoln sought the backing of these Blacks to institute a systematic deportation of Blacks to Liberia and South American countries. In his speech he

81 states, “It is exceedingly important that we have men at the beginning capable of thinking as

White men, and not those who have been systematically oppressed”

(www.etymonline.com/cw/lincoln.htm).

Whether this statement was intentional or an obvious gaffe, an American President openly admitted that Blacks were ‘systematically oppressed.’ A substantial portion of this oppression was not only aimed at the individual but at the Black family and the institution of marriage. Subsequently, a nonchalant, detached attitude towards sex and sexual relationships, and an overall sense of powerlessness was successfully instilled in the Negro psyche.

This negative conditioning infused and reinforced for generations a sense of veritable latent inferiority, perceived sexual misconduct, a sense of hopelessness resulting in apparent nonchalant attitudes and subsequent sexual typecasts and rumors. All of this conditioning led to this stereotype of domestic flux.

Many stereotypes, sexual and otherwise still remain within the confines of contemporary society. “There was…a real meaning to slavery…that we may apply…today. It was in part psychological, the enforced personal of inferiority, the calling of another master; the standing with hat in hand. It was the helplessness. It was the defenselessness of family; it was the submergence below the arbitrary will of any sort of individual” (Dubois, 1927).

These resulting existing stereotypes, myths, rumors and lies whose origins are deeply

imbedded in the consciousness of the African American male have been passed down from

generation-to-generation. “…the bulk of the ideas we have, which we claim as our own, are

actually rooted in the inherited mental trauma of slavery…the ideas drilled into our ancestors

have turned out to be more detrimental to our recovery than the racism we encounter now. There

is a direct connection between what the slave master told us about ourselves and what we think

82 about ourselves right now. The slave masters were evil in their thinking and they made untrue accusations about us to crush our self-worth and unity as a people. In effect, they lied, and we are living as if what they said is true” (Ali, 1994).

To understand the actions of Black men in contemporary society one must methodically investigate the early foundation of slavery as it relates to the Black sexual psyche. “The Black man historically has been perceived as the bearer of a bestial sexuality, as the savage ‘walking phallus’ that poses a constant threat to an idealized White womanhood and thus to the whole

U.S. social structure” (Hernton, 1965).

Cornel West (1999) affirms, “race and sex have been closely intertwined throughout our nation’s history, as this may explain why race is such a taboo subject today. Even though sex is openly discussed, any serious discussion on race would eventually acknowledge the impact that

Black Male Sexuality (i.e., the Black Penis) has had on our nation’s history.”

Another characteristic specific to this entangled, historical, perspective is ripe with sexual and family instability. Its origins also date back to slavery in the U.S. It was the African male’s nature to protect his family from warring tribes, wild animals, and other perils of nature. When this natural sense of protectiveness and responsibility was systematically removed, the very core of the masculine consciousness was negatively impacted. “…the psychological angst inflicted on

Black men daily as they watched their mothers, wives, and sisters raped and beaten while they stood powerless. The overt removal of authority within a family from a Black father to his White master, created despondency and disorder in the Black man’s life. His concept of masculinity was tainted by the constant swallowing of his manhood and his inability to defy his aggressors”

(Patterson, 1999). This inability to retaliate, this removal of man’s natural sense of protectiveness and the subsequent psychologically devastation was most damaging. “Whatever anger and

83 violence the Black man expressed in the privacy of his slave cabin, the fact remained that in the eyes of his woman, the institution of slavery had made him weak and powerless” (Latif & Latif,

1994).

Kenneth Stampp in, The Peculiar Institution, Slavery In The Antebellum South states,

“Clearly, to enjoy the bounty of a paternalistic master, a slave had to give up all claims to respect as a responsible adult, all pretensions of independence.” President Lincoln in his ‘Colonization” speech said to the assembled free Blacks, “You and we are different races. We have between us a broader difference than exists between almost any other two races.” Nowhere was this more evident than in the treatment and laws surrounding the Black male and female slave. “The most obvious difference between the slave family and the White family was in the legal foundation upon with each rested. In every state White marriages were recognized as civil contracts which imposed obligations on both arties and provided penalties for their violations. Slave marriages had no such recognition in the state codes; instead, they were…regulated by whatever laws the owners saw fit to enforce” (Stampp, 1956). “Á slave preacher in Kentucky united couples in wedlock until death or distance do you part” (Coleman, 1970).

Systematic oppression of the Black family led to generational instability. “The lawmakers and slave masters could not sanction holy matrimony between slaves because the promise of the husband to protect his wife and provide for her were not liberties or opportunities afforded to a slave man” (Ali, 1994). A Black male had only the rights given to him by his master when it came to his sexuality with regard to the female, and even then the show of affection was controlled. “It was prohibited for slaves to touch, show affection or exhibit any type of caring relationship to each other while in view of the slave master or any of the other White overseers.

Slaves did, however, sneak around in an effort to spend time with each other. Slave masters

84 wanted control of selecting all mating. The purpose was to reassure him of the slaves’ inhumanity.

It is well documented throughout history that slaves were systematically bred like farm

animals. The slave law covering the showing of affection or attempts to bond read, “A slave

cannot even contract matrimony, the association which takes place among slaves, and is called

marriage, being properly designated by the word contubernium, a relation which has no sanctity,

and to which no civil rights are attached” (Stroud, 2005).

“Plantation owners in America had complete freedom to buy and sell slaves. State laws

gave slave marriages no legal protection and in these transactions husbands could be separated

from their wives and children from their mothers. In his autobiography, Frederick Douglas

claimed that in the part of Maryland where he was born: "to part children from their mothers at a

very early age. Frequently, before the child has reached its twelfth month, its mother is taken

from it and hired out on some farm a considerable distance off"(Walvin, 1999).

“The system of slavery dismantled the foundation of marriage. Economics was primary

to the slave masters not the strengthening of the family. Slaves could often not even choose their

own mates and had little say in the rearing of their own children. Slavery destroyed the sense of

permanency of marriage, and removed the social training, which prepared a young man…for the

role of spouse” (Latif & Latif, 1994). There were instances where the master allowed a

semblance of a marriage primarily because more children meant more slaves. “The general

instability of slave families had certain logical consequences. One was the casual attitude

…toward marriage; another was the failure of any deep and enduring affection to develop

between some husbands and wives. The South abounded in stories of slaves who elected to

migrate with kind masters even when it meant separation from their spouses. “Ef you goat a

85 good marster, foller him,’ was the saying in Virginia, according to an ex-slave (Stampp, 1956).

According to a study by economists, Marianne Page and Ann Huff Stevens, economists at

University of California at Davis and published at the University of Michigan's Institute for

Social Research in 2005, “Divorce and marriage play much bigger economic roles for Black children than White children in the United States. They find that in the first two years following a divorce, family income among White children falls about 30 percent, while it falls by 53 percent among Black children. "This difference increases dramatically in the long run," Page and

Stevens write. "Three or more years after the divorce, about a third of the loss in Whites' household income is recouped, but the income of Black families barely improves." In fact, three or more years after the divorce, the Black families' income remains 47 percent lower than if the parents had remained together. Marriage appears to have even greater benefits for Black children whose single mothers marry than for their White counterparts, according to the study.

(www.divorcereform.org)

In an article in the Washington Post by Joy Jones, she states, “Although slavery was an atrocious social system, men and women back then nonetheless often succeeded in establishing working families. In his account of slave life and culture, "Roll, Jordan, Roll," historian Eugene

D. Genovese wrote: "A slave in Georgia prevailed on his master to sell him to Jamaica so that he could find his wife, despite warnings that his chances of finding her on so large an island were remote . . .. Another slave in Virginia chopped his left hand off with a hatchet to prevent being sold away from his son." I was stunned to learn that a Black child was more likely to grow up living with both parents during slavery days than he or she is today, according to sociologist

Andrew J. Cherlin” (Jones, 2006).

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“Most slave-owners encouraged their slaves to marry. It was believed that married men were less likely to be rebellious or to run away. Some masters’ favored marriage for religious reasons and it was in the interests of plantation owners for women to have children. Childbearing started around the age of thirteen, and by twenty the women slaves would be expected to have four or five children. To encourage childbearing some plantation owners promised women slaves their freedom after they had produced fifteen children. Several slaves recorded in their autobiographies that they were reluctant to marry women from the same plantation” (Walvin,

1999).

As John Anderson, a former slave explained: "I did not want to marry a girl belonging to my own place, because I knew I could not bear to see her ill-treated." Moses Gandy agreed he wrote: "No colored man wishes to live at the house where his wife lives, for he has to endure the continual misery of seeing her flogged and abused without daring to say a word in her defense."

As Henry Bibb pointed out in, The Life and Adventures of an American Slave, a book he wrote by himself, which is remarkable considering that “slaves were not allowed books, pen, ink, nor paper, to improve their minds” (Bibbs 1849). "If my wife must be exposed to the insults and licentious passions of wicked slave-drivers and overseers; Heaven forbid that I should be compelled to witness the sight…a poor slave's wife can never be true to her husband contrary to the will of her master. She can neither be pure nor virtuous, contrary to the will of her master.

She dare not refuse to be reduced to a state of adultery at the will of her master” (Bibb, 1849).

A study of slave records by the Freedmen’s Bureau of 2,888 slave marriages in

Mississippi (1,225), Tennessee (1,123) and Louisiana (540), revealed that over 32 per cent of marriages were dissolved by masters as a result of slaves being sold away from the family home

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(Walvin, 1999). Ex-slaves in various historical narratives document the following examples of forced instability.

Henry Clay Bruce in Twenty-Nine Years a Slave, Twenty-Nine Years a Free Man,

(1895) states:

My parents belonged to Lemuel Bruce, who died about the year 1836, leaving two children, William Bruce and Rebecca Bruce, who went to live with their aunt, Mrs. Prudence Perkinson; he also left two families of slaves, and they were divided between his two children; my mother's family fell to Miss Rebecca, and the other family, the head of which was known as Bristo, was left to William B. Bruce. Then it was that family ties were broken, the slaves were all hired out, my mother to one man and my father to another. I was too young then to know anything about it, and have to rely entirely on what I have heard my mother and others older than myself say.

William Box Brown, also know as Henry Box Brown was born a slave in Louisa County,

Virginia, in 1815. He married a local slave but in 1849 his wife and children were sold to a plantation owner in North Carolina. Soon afterwards Brown decided to escape and with the help of a sympathetic tobacconist, he arranged to be sent in a box to James McKim, an anti-slavery campaigner in Pennsylvania and a member of the Underground Railroad. Brown survived the journey and as well as becoming a well-known speaker for the Anti-Slavery Society, he wrote his autobiography in 1851, Narrative of the Life of Henry Box Brown. In it he writes:

I now began to think of entering the matrimonial state; and with that view I had formed an acquaintance with a young woman named Nancy, who was a slave belonging to a Mr. Leigh a clerk in the Bank… like many more slave-holders, professing to be a very pious man. We had made it up to get married, but it was necessary in the first place, to obtain our masters' permission, as we could do nothing without their consent. I therefore went to Mr. Leigh, and made known to him my wishes, when he told me he never meant to sell Nancy, and if my master would agree never to sell me, I might marry her. He promised faithfully that he would not sell her, and pretended to entertain an extreme horror of separating families. He gave me a note to my master, and after they had discussed the matter over, I was allowed to marry the object of my choice. When Nancy became my wife she was living with a Mr. Reeves, a minister of the gospel, who had not long come from the North, where he had the character of being an Anti-slavery man; but he had not been long in the South when all his anti-slavery notions vanished and he became a staunch advocate of slave-holding doctrines, and even wrote articles in favor of slavery which were published in the Richmond Republican. My wife was still the property of

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Mr. Leigh and, from the apparent sincerity of his promises to us, we felt confident that he would not separate us. We had not, however, been married above twelve months, when his conscientious scruples vanished, and he sold my wife to a Mr. Joseph H. Colquitt, a saddler, living in the city of Richmond, and a member of Dr. Plummer's church there. This Mr. Colquitt was an exceedingly cruel man, and he had a wife who was, if possible, still more cruel. She was very contrary and hard to be pleased she used to abuse my wife very much, not because she did not do her duty, but because, it was said, her manners were too refined for a slave. At this time my wife had a child and this vexed Mrs. Colquitt very much; she could not bear to see her nursing her baby and used to wish some great calamity to happen to my wife. Eventually she was so much displeased with my wife that she induced Mr. Colquitt to sell her to one Philip M. Tabb, for the sum of 450 dollars; but coming to see the value of her more clearly after she tried to do without her, she could not rest till she got Mr. Colquitt to repurchase her from Mr. Tabb, which he did in about four months after he had sold her, for 500 dollars, being 50 more than he had sold her for. After reading these stories of epidemic separation by heartless individuals whose solitary interest is trade and industry, can a learned individual wonder what perpetuates the actions and permeates the psyche of Black men raised in such an oppressive society? It is instantly recognizable to the educated, that the results of these physical, spiritual, psychological and physiological transgressions are generational. Contemporary attitudes surrounding Black sexuality, conduct and instability are unequivocally bonded to these early deeds.

Reid, Mims & Higginbottom (2005) assert, “The terrorism that slave masters inflicted on

African slaves into psychological trauma that was meant to be transmitted from generation to generation, this psychological trauma has negatively impacted the psyches of slave descendants for successive generations. These inter-generational affects developed into psychological snowball that has rolled uninterrupted for centuries. The psychological snowball has developed into a present day avalanche of several psychological and physical disorders that continue to exist among the descendant of the African Holocaust.”

In the Intergenerational Handbook of Multigenerational Legacies of Trauma, edited by

Michael Yael Danieli, (1958) refers to testimonies and findings regarding the intergenerational

89 effect of trauma: “Holocaust Testimonies at Yale University we have found that knowledge of psychic trauma weaves through the memories of several generations, marking those who know of it as secret bearers. Furthermore, we have found that massive trauma has an amorphous presence not defined by place or time and lacking a beginning, middle, or end, and that it shapes the internal representation of reality of several generations, becoming an unconscious organizing principle passed on by parents and internalized by their children.” Laub & Auerhahn, (1984) state, “Traumatic memory thus entails a process of evolution that requires several generations in which to play itself out.”

Although the focus of this work is above all on the Black male and his sexuality, the following account of the anguish of a slave woman is worth reviewing in that it is exceptionally insightful. In the following example, the woman, one of millions who raised Black male children during slavery, would, under the conditions detailed below, eventually have to develop not only a defense mechanism but a survival mechanism as well in order to cope with her loss. This mental apparatus would not allow her to bond with her male sons for fear of what the inevitable separation would ultimately do to both her and the child emotionally. Anna Freud in, The Ego

And The Mechanisms Of Defense (2000), coined it, ‘Permanent Defense Phenomena. Wilhelm

Reich (1933) in, On Character Analysis, termed it, the “armor-plating of character.” Sigmund

Freud, in his work, The Aetiology of Defense, further remarks on the Neuro-Psychoses of

Defense” to describe the ego’s struggle against painful or unendurable idea of affects.

The following incident is recounted in a book by Harriet Jacobs, Incidents in the Life of a

Slave Girl, Jacobs described how one mother, who had just witnessed seven of her children being sold at a slave-market: "She begged the trader to tell her where he intended to take them; this he refused to do. How could he, when he knew he would sell them, one by one, wherever he

90 could command the highest price? I met that mother in the street, and her wild, haggard face lives to-day in my mind. She wrung her hands in anguish, and exclaimed, 'Gone! All gone! Why don't God kill me?' I had no words wherewith to comfort her" (Jacobs, 1861). Ms. Jacobs goes on to say that slave owners used the threat of selling the children of Black slaves as a means of controlling their behavior. “Traders frequently gave public notice that they had children under ten for sale apart from their mothers. One trader in North Carolina advertised that he would pay

‘fair prices’…for young Negroes, from 8 to 12 years old” (Bancroff, 1845). “Parents frequently had little to do with the raising of their children; and children soon learned that their parents authority were neither the fount of wisdom not the seat of authority. Thus a child on a Louisiana farm saw his mother receive twenty-five lashes for countermanding an order his mistress had given him” (Marston, 1996).

“Lacking autonomy, the slave family could not offer the child shelter or security from the frightening creatures in the outside world” (Stampp, 1956). They could however, under the master’s supervision and direction, offer reprimand and even into contemporary society the vestiges of this psychological thought process remains. “…ass whippings were something the descendants of slaves had learned from slavery. They literally learned how to discipline their children from the slave master. Slaves often beat their children in order to protect them from the slave master. Unfortunately, slaves had to beat their children until the master was satisfied, but the slaves knew that they would not lose control as their masters often did. This practice of physical discipline continued well after slavery ended. (One social scientist) observed that there was a significant difference between how Northern parents and Southern-born parent disciplined their children: Southern –born parents disciplined their children: Southern parent were significantly more severe…” (Reid, Mims, Higginbottom, 2005).

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Black Male Sexual Habits

Another deeply rooted myth is that Black males enjoy having sex and feel a sense of power when they get a woman pregnant but are particularly unstable as it relates to the rearing of children. Historically, from childhood, Black males were programmed to disregard the institution of marriage and family due to the constant separation. “(No) state (forbade) masters to separate husbands and wives when put on the market. In the chief exporting states owners legally could separate children of any age from their mothers. – It was a ‘daily occurrence for these slaves to be sold individually upon reaching the Deep South” (Stampp, 1956). The result of this systematic programming resulting in family stability is yet evident in modern society and is one of the most disturbing and enduring. It is born-out by contemporary, modern-day, statistical documentation regarding the disproportionate absence of the male figure.

An additional psychological punishment and form of humiliation often doled out by the

White master was a type of sexual role reversal. The cause was to debase and shame the Black male into submission. “A Louisiana planter humiliated disobedient male field-hands by giving them ‘woman work’ such as washing clothes, by dressing them in woman’s clothing, and by exhibiting them on a scaffold wearing a red flannel cap” (Barrow, 1851). Kenneth Stampp

(1956) gives another example, “On a Mississippi plantation, the husband was required to…wait on his wife; Failure to perform these duties was corrected by…the whip.”

Is there any doubt that one of the lingering effects of this form of sexual oppression is clearly visible in modern society when one examines the matriarchal make up of many Black families? “Black men are unable to provide for their families in the traditional fashion and this leads to confusion over gender roles. Many Black women forced to take on the customary male roles in the absence of husbands and fathers; offer a challenge to the Blackman’s view of

92 masculinity. Black women taught from adolescence the importance of independence due to the shortage of free and professional Black men, shun the Black man and further increase his feelings of worthlessness” (Franklin II, 1984). “For African Americans, the rise of female- headed household is rooted in the condition of male powerlessness introduced during slavery”

(Latif & Latif, 1994).

Lerone Bennett Jr. states in his book, Before the Mayflower, “Fatherhood under this system, was a monstrous joke; fatherhood, in fact, was virtually abolished. Masters sometimes made the husband subject to the wife. The husband, for example, lived in ‘Dinah’s cabin and he as often called Dinah’s Tom” (Bennett, 1961). Morrow (2003) asserts, Whites “gave their careful attention to stimulating natural chaos, which was rooted in perverting the natural positions of the roles of the male and female…(the) program of modern day destruction of the Black family is a result of psychic-chaos based on the reversal and manipulation of the nature of the male & female.”

Further stereotypical behaviors are diametrically traced to these same origins, the

stereotype of extreme promiscuity. “While one master might enforce …laws…his neighbor

might tolerate a veritable regime of free love-of casual alliances and easy separation (Stampp,

1956). Male slaves, for the most part, were allowed to have sex with as many females as the

master found fit. Of course it varied from plantation to plantation. “The practice of slave

breeding often prevented Blacks from creating permanent relationships. Men and women were

matched together for the purpose of producing offspring for the market. Once the woman

became pregnant, the man would then be assigned to another female, to impregnate her also.

Slavery removed the sacredness of the sex act altogether (R. King Jr., 1831). The false prevailing

attitude concerning those of African ancestry is articulated by a United States senator in the early

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1800’s“…the negro in the United states…is far more lustful than the Anglo-Saxon. The Negro’s lustfulness will ever prevent his being of consequence. Negro boys and girls learn well up to a certain age, but their strong lascivious nature-that trait that linked them closely with the ape-will ever make them the inferior of White children”(Rogers 1996).

“Sojourner Truth, legendary orator, abolitionist and woman rights advocate, often spoke of the forced sexual immorality caused by slavery. Born a slave named Isabella in Hurley, New

York around 1797, she was forbidden to marry the man of her choice from another plantation, but was instead ‘married’ to an older slave for the purpose of producing children. She gave birth to thirteen children, most of who were sold. She was also sold to a series of masters before being officially freed in 1827” (Latif & Latif, 1994). This breeding of Blacks is best summarized by

“…a Georgia overseer (who) assured his employer that he used ‘every means’ to promote an increase of the slave force. ‘I consider every child raised as part of the crop…my ambition is to do better and better not to retrograde so if I fail do not blame me, blame luck’” (R. King Jr.,

1831).

Once can deduce that to the patriarchal, White antebellum society, Black families were not, in any regard, taken seriously. “When naming slaves, the master often used his sense of humor. “When a clergyman visited a Mississippi plantation to baptize forty slave children… (he found) Alexander de Great, General Jackson, Walter Scott, Napoleon Bonaparte…if familiar with the classics, he found a yard full of Caesars, Cicero’s, Pompeii, Catos, Jupiter, and

Venuses” (Ingraham, 1860).

Sultan Abdul and Naimah Latif in Slavery: The African American Psychic Trauma, states, since a Black man had no claim to his children, the father of a slave was unimportant. If his wife became pregnant, the child was the master’s property and could be sold away at the

94 master’s whim. Fatherhood, in effect, was outlawed. Slave women learned, after witnessing repeated beatings and lynching of the men that the men were powerless. Women slaves trained their sons’ to be submissive to protect them from flogging. As a result of the Black male forced subservience, the female was at the whim, beck and call of the White masters. Understandably they too, (Black females) contributed to the prevailing attitude of systematic debilitation. In The

Peculiar Institution, Kenneth Stampp quotes Fanny Kemble, who observed on her husband’s

Georgia plantation that slave women understood what gave them value as property. “This was perfectly evident to me from the meritorious air with which the women always made haste to inform me of the number of children they had born…exclaiming, ‘Look missis! Little niggers for you and massa; plenty little niggers for you and little missis!’” (Kemble, 1863) According to

Kenneth Stampp, Seldom did female chattels disappoint their owners. After all, sexual promiscuity brought them rewards rather than penalties; large families meant no increased responsibilities and, if anything, less toil rather than more.

In the book, I Was A Slave – True Life Stories Dictated by Former American Salves in the 1930’s, Donna Wyant Howell compiles excerpts and interviews from former slaves as told by the ex-slaves themselves. The structure and the spelling vary widely and as Ms. Howell states,

“While a few former slaves had gone on to attain college degrees, most remained almost, if not completely illiterate. Most of the slaves spoke like the uneducated Southern Whites from whom they learned their speech patterns. Indeed, many Whites, including some of the slave-owners themselves, were barely literate.” After reviewing this text it becomes quite clear why and where the myth surrounding the sexual instability and perceived sexual vulgarity of the Black male originates. Seven verbatim examples are:

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Thomas Johns: “If a owner had a big woman slave and she had a little man for her husban’, and de owner had a big man slave, or another owner had a big man slave, den dey would make de woman’s little husban’ leave. Dey would make de woman let de big man be with her so’s dere would be big children, which dey could sell well. If de man and de woman refuse to be together, dey would get whipped hard, maybe whipped to death.”

Lewis Jones : “My pappy have 12 chilluns by her and’12 by Mary. Yous keep de count. Den dere am Eliza. Him have 10 by her. Dere am Mandy. Him have eight by her an’ der am Betty.

Him have five or six by her. Now, let me ‘collect some mo’. W-e-l-l, Ise can’t bring de name to mind but dere am two or three wid jus one or two chilluns. Now hoe many dat make? Yas sar.

Dat am right. Close to 50 chilluns. My pappy am de breedin’ nigger.”

Zeno John: “When de marsters see a good big nigger, sometime dey buy him for a breeder.”

Hilliard Yellerday: “Mother said there were cases where these young girls loved someone else and would have to receive the attentions of men of the master’s choice. This was general custom.

This state of affair tended to loosen the moral of the Negro race and they have never fully recovered from its effect. The masters called themselves Christians went to church worship regularly and yet allowed this condition to exist.”

Elige Davison : “Massa he bring some more women to see me. He wouldn’t let me have jus’ one woman. hunerd, Ise sho.”

Ryer Emmanuel I have ‘bout fifteen and I don’t know how many chillen. Some…over a:

“Well, just like I tell you slavery chillum had dey daddy somewhe on de plantation. Cose dey had a daddy, but dey didn’ have no daddy stayin in de house wid dem. Us chillum never didn’ know who us daddy been ‘til us mammy point him out ‘casue all us went in Massa Anthony

Ross’name. Yes ma’m, all us had a different daddy, so my mammy say.”

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Jack Maddox: “That man (a slave-owner) had a old woman that had three daughters named

Liza, Laura and Charlotte. He made every one of them gals quit the men they were married to and marry the men that he liked. One of them had a boy fifteen and one eleven and one nine and he made he leave her man and take with another man. Then he had an old woman not under sixty year old and he made her marry a man bout twenty four year old. He had ‘nother girl who worked in the house for him and he married her off to a man she didn’t have no taste for. That nigger would go to her to sleep with her and it she wouldn’t do it, then he would go to Mr.

Stegall and he would whip her.”

“Given these conditions-the absence of legal marriages, the family’s minor social and

economic significance, and the father’s limited role-it is hardly surprising to find that slave

families were highly unstable. How dispersed a slave family could be as result of one or more of

these factors was indicated by an advertisement for a North Carolina fugitive who was presumed

to be “lurking in the neighborhood of E. D. Walker’s, at Moore’s Creek, who owns most of his

relations, or Nathan Bonham’s who owns his mother; or, perhaps, near Fletcher Bell‘s at Long

Creek, who owns his father” (Coleman, 1970).

“Those of us who share the slave experience already see that the present day problems in

the Black family, are based on the structure that the Black family was left with during slavery”

(Morrow, 2003). In contemporary society the effect of this form of systematic programming is

blatantly obvious. Carol Yeakey in Race, Schooling, and Class in American Society, states, “As a direct effect of their disenfranchisement, Black men are then subjected to joblessness and the inability to contribute to an egalitarian household.” President Lincoln best summarizes the dilemma that Black males faced in the antebellum South and subsequently in contemporary society when he speaks of the attitudes of White males as they relate to the Black male and the

97 myth of instability: “But even when you cease to be slaves, you are yet far removed from being placed on an equality with the White race!”

Throughout African history, “the man was established as the breadwinner for the home

by long held universal traditions based on physiological and psychological reasons. When a man

is not functioning in this capacity he will feel that his position as the leader in the home is

threatened. When man is deprived of his ability to provide for his family, he is robbed to some

degree of his pride in his manliness. He feels his self-esteem slipping. He feels his worth as a

father in question...”(Bashir 1992).

The European Influence on African Homosexuality

Other researchers have theorized that there is an unambiguous link between fear and

latent homosexuality. Based on this hypothesis, one is forced to ask did the fear that must have

permeated Southern society: fear of constant slave revolts, rebellion and insurrections, fear of

genetic annihilation by the same men that the White Southerners could only control by force and,

the nebulous, indefinable fear that accompanies wicked acts and that is eloquently spoken about

in the Bible .

The International Standard Bible Encyclopedia defines the latter ‘fear of wickedness’ as

“The state of being wicked; a mental disregard for justice, righteousness, truth, honor, virtue; evil in thought and life; depravity; sinfulness; criminality”(www.Bible-history.com).

Throughout the bible there are many references to wickedness. The White Southern men were certainly indoctrinated with Christian beliefs, subsequently; it would be safe to presuppose that many of these Biblical texts were instilled in their minds. "Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness" (Isa 5:20). "For from within, out of the heart of men, evil thoughts precede....wickednesses, deceit, lasciviousness ....

98 all these evil things proceed from within, and defile the man" (Mk 7:21-23). “The prophets were strong in denunciations of all iniquity, perverseness, and in announcing the curse of God which would certainly follow.”(bible-history.com) This edict, given by God, would, to a believer, invoke fear. I posit that an inner conflict would, over time, develop in the psyche of the offending society and eventually nurture and augment. “But man’s FEAR creates this powerful neurotic inner-conflict with Man’s FEARLESS gender archetype. Unfortunately, not only does such powerful inner-conflicts become chronic neurotic preoccupations, but fear also grips and stimulates the anal-sphincter; and chronic fear thus creates chronic un-conscious anal preoccupations. Unfortunately because, not only do fear-driven men un-consciously know that we are inadequate to our fearless gender archetype, but also fear triggers a deep psychological association with homo-erotic anal stimulation. Thus such men in a state of chronic fear will un- consciously see ourselves not only inadequate as men, but also men with deep latent-homosexual tendencies. And men preoccupied with that kind of powerful un-conscious self-image will easily and submissively surrender, like hysterical women, their own unique and individual spirit path, and instinctively regress back to the weak, helpless child seeking the security and authority of a patriarchal father-figure hierarchy. This is why our human psycho-dynamics molds the character of our Political Power far more than the original change in material environment that initially stimulated that behavioral adaptation to begin with. Not only is Political Power within anal- hierarchies un-conscious Sex by indirect means, but un-conscious homo-erotic sex by indirect means. Every boy raised in the anal-hierarchy of civilization will always have deep un-conscious latent homo-sexual tendencies (Anthropik Network).

A topic seldom discussed in historical context is homosexuality and its place in Black masculinity and sexuality. Donnie R. Gayfield in, On the Periphery of Manhood: states,

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The historical antecedents of the African American marginalization of Black male homosexuals can be traced in part to the Afro centric claim that homosexuality "was almost non-existent among indigenous Blacks in Africa" (Welsing, 1991). This claim is linked to a central concept in Afro centric discourse: the dichotomy it posits between European decadence and as yet uncorrupted pre-colonial African cultures. Thus the Afro centrics claim that there were no indigenous African homosexuals is essentially a claim that homosexuality in the African American community is a result of contact with Europe…Nathan and Julia Hares’(in) The Endangered Black Family worries, for example, over the "corrosion of Black masculinity" it sees in contemporary African American culture. The Hares’ solution to this problem is somewhat different than (Marcus) Garvey’s however. Whereas Garvey argues that it is necessary for members of the African Diaspora to "acquit (them)selves like men" by importing to tribal Africa Christianity and Western forms of government, the Hares suggest that it is Western culture itself that is to blame for what they claim is a contemporary crisis in Black masculinity. The Endangered Black Family posits a link between European decadence and degeneration and the compromised masculinities of African American men. One of the insufficient masculinities contemporary Afro centric discourse has been ready to target has been Black male homosexuality…the Hares argue that homosexuality is "a product . . . of . . . Europeanized society" (Hares, 1984). The Hares, along with a number of other African American scholars, link homosexuality in the Black community with African Americans’ presence in "the Western world," which they view as "in a state of decay" . In such a context, the Hares assert, "people are alienated and set apart from their natural origins" (Hares, 1984). As is evident here, the argument that Black homosexuality is a result of Western decadence, suggests arguments about indigenous African sexuality. As Murray and Roscoe note in their introduction to Boy Wives, the idea that pre-colonial sexuality on the African continent was exclusively heterosexual is another facet of the myth of "primitive man" (Murray and Roscoe, 1998). For those who subscribe to this myth, primitive man’s "close (ness) to nature" and "cultura(l) unsophistica(tion)" was a heterosexual mandate (Murray and Roscoe,1998). He must have devoted "his sexual energies and outlets," according to this myth, "exclusively to their ‘natural’ purpose: biological reproduction" (Murray and Roscoe, 1998). As contemporary Afro centrists envision an Africa that serves as an antidote to the problems they see in contemporary African American society, they have not infrequently attempted to correct for the Eurocentric gaze on Africa by recasting as cultural purity what early European anthropologists viewed as the "cultura(l) unsophisticat(ion)" of pre-colonial African cultures. Thus they arrive where The Endangered Black Family (1984) does: with assertions that contact with White culture has warped Black masculinity and Black sexuality, and with the idea that an authentic Black sexuality can be achieved by returning to the sexuality of precolonial…"heterosexual"--Africa. In their report…Nathan and Julia Hare assert…that "homosexuality has been a product of Europeanized society". And Professor Griff of the rap group Public Enemy proclaimed to his fans in 1990 that the "original languages of Africa"----which now range from seven hundred to two thousand----had no word for "homosexual" (Murray and Roscoe, 1998)…. One of the most inflammatory figures in Afro centric discourse has been Amiri Baraka, who has had a great deal to say about Black masculinity and what he suggests is the problem of Black male homosexuality. In his infamous 1969 essay "Black Aesthetic," Baraka points to

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what he casts as the White man’s decadence. And he asserts a link between homosexuality and that decadence. Baraka argues in this essay that "(m)ost American White men are trained to be fags." For this reason it is no wonder their faces are weak and blank, left without the hurt that reality makes…That red flush, those silk blue faggot eyes" (Baraka 1965, 1966). Although Baraka’s language is more inflammatory than the Hares’, the latter essentially come to the same conclusion: given the "state of decay" of Western society, it is no surprise to them that homosexuality is "proliferate(ing)" (Hares, 1984). Unlike the Hares, however, Baraka does not see Black male homosexuality as only a threat to the Black family. For Baraka, homosexuality among African American men signifies their utter capitulation to the power of the White man.” (Gayfield, 2000) A complete study of homosexuality and the dichotomy it posits between European decadence and as yet uncorrupted pre-colonial African cultures cannot be addressed completely in this work, however, it is imperative to mention that research recently conducted does not support the widespread belief that homosexuality was alien to traditional African cultures. “…Evans-Prichard (2006) notes that "homosexuality is indigenous to the Zande who do not regard it as at all improper," and he notes that marriage between Azande warriors and young boys was an institutionalized feature of their culture (Evans-Prichard, 2006).

The scholar Mark Gevisser's (1999) recently published account of mid-nineteenth century

Zulu culture, for example, suggests that the Zulu king Shaka encouraged his warriors to engage in "thigh-sex" in order to "create intimacy and loyalty" among them (Gevisser, 1999). There are also some contemporary accounts of homosexual practices that survive from classical Africa.

Malidoma Patrice Some, author of the autobiographical Water and Spirit (1994), for example, notes that the West African Dagara culture has traditionally and continues to regard male homosexuals as "guardians" of its "continuity with the gods and spirits that "dwell" in Southern

Burkina Faso. As the history of the delayed publication of the Evans-Pritchard's study of Azande society suggests, the European and anthropological gaze on African sexualities have often been marked by conflict and interpretive uncertainty” (Gayfield 2000).

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Feelings of Genetic Inferiority and Fear of Annihilation by the Perceived Dominance of the Big Black Dick.

Dr. Welsing theorizes that during slavery, White men realized feelings of confirmed genetic inferiority as a result of the inherent genetic dominance and biological inheritance of darker skin over a genetic recessive state such as albinism. (Welsing, 1991). Gregor Johann

Mendel, a German scientist, commonly called the father of genetics proved that the inheritance of traits follows particular laws. These proven tenants were later named after him and are known as ‘Mendelian Inheritance.’ The theories of Mendelian Inheritance when integrated with the

‘chromosome theory of inheritance’ developed by American embryologist, Thomas Hunt

Morgan were integrated and became the theoretical core of ‘Forward Genetics.’ One theory is that pigment, or melanin, the substance that gives the skin its natural color, is genetically dominant in people of color; subsequently, one can theorize that Whites,’ concluding that genetic dominance is literally transferred through the Black penis in a sperm cell, which then joins an ovum to form a zygote, a single cell, with a complete set of chromosomes, (D'Aurelio, 2004) and eventually develops into an embryo…of color! In basic terms, White genetic color cannot produce any other color but White, whereas Black can produce endless colors as proven with the many skin complexions of humans throughout the world.

In understanding the thought mechanism behind the castration of Black men, one can safety theorize that since the concepts of slavery vs. freedom since the Revolutionary War, were predicated, and enforced by the notion of skin color, that by sexual cohabitation and the production of offspring, their race could be eventually annihilated genetically by individuals with dark skin. One can safely reason that this theory produced feelings of inferiority and fear and

102 hatred within the patriarchal society in the antebellum South. As a result, White men lashed out violently at the object of their consternation, the Black man’s penis.

Also, it is valuable to note what would appear obvious, that in addition to the perceived dread of genetic annihilation, White Southerners also lived under the constant and the literal fear of rebellion. Donnie R. Gayfield in his work, On the Periphery of Manhood, states,

“Slaveholders were also concerned about the possibility of armed slave rebellion embodied in the Black man. Franklin and Moss (1994) observe that antebellum Slave Codes became intensely concerned with containing the problem of slave "insurrections" after Nat Turner’s uprising in

1831 (Franklin and Moss, 1994). Given that slave rebellions in the United States were repeatedly led by one or more male slaves, Black men were clearly objects of anxiety for slaveholders.

Professor Darlene Clark Hine and historian Earnestine Jenkins note in the introduction to their study of Black masculinity in the eighteenth and nineteenth centuries in the United States, "the persistence of armed resistance on the part of Black men up to and including the Civil War"

(Hine and Jenkins, 1999). Given that armed rebellion by African American men was, as Hine and Jenkins have observed, an "unequivocal challeng (e) to White male authority," the numerous measures enacted by male slaveholders to ensure the compliance of Black men were in part aimed at their masculine identity (Hine and Jenkins, 1999). The formation of Black masculinity in the United States therefore has a specific history: it was constructed in the course of struggle against White male hegemony” (Gayfield, 2000).

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Interracial Cohabitation between Black & White, and the Resulting Racial Terminologies and Ensuing Divisions

F. James Davis, wrote in who is Black? One Nation's Definition (1991), “To be considered Black in the United States not even half of one's ancestry must be African Black.

'Who is Black?" …any person with any known African Black ancestry. This definition reflects the long experience with slavery and later with Jim Crow segregation. In the South it became known as the ‘one-drop rule,' meaning that a single drop of ‘Black blood’ makes a person a

Black. It is also known as the ‘one Black ancestor rule,’ some courts have called it the ‘traceable amount rule,’ and anthropologists call it the ‘hypo-descent rule,’ meaning that racially mixed persons are assigned the status of the subordinate group. This definition emerged from the

American South to become the nation's definition, generally accepted by Whites and Blacks.

Blacks had no other choice…this American cultural definition of Blacks is taken for granted as readily by judges, affirmative action officers, and Black protesters as it is by Ku Klux Klansmen.

Let us not be confused by terminology. At present the usual statement of the one-drop rule is in terms of "Black blood" or Black ancestry, while not so long ago it referred to "Negro blood" or ancestry. The term "Black" rapidly replaced "Negro" in general usage in the United States as the

Black power movement peaked at the end of the 1960s, but the Black and Negro populations are the same. The term "Black" is used…for persons with any Black African lineage, not just for unmixed members of populations from sub-Saharan Africa. The term "Negro," which is used in certain historical contexts, means the same thing. Terms such as "African Black," "unmixed

Negro," and "all Black" are used…to refer to unmixed Blacks descended from African populations (Davis, 1991).

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Mulatto

We must also pay attention to the terms "mulatto" and "colored." The term "mulatto" was originally used to mean the offspring of a "pure African Negro" and a "pure White." A person of mixed ancestry with an African and a European parent, or the offspring of two mulatto parents.

Using the terms above, it was patently unmistakable that during slavery, in both the North and South, there was covert sexual cohabitation between the Negro and Caucasian. Case-in- point, during the Civil War, the Vice–President under Lincoln, Hannibal Hamlin was mulatto. In contemporary times, political correctness would dictate that one, instead, use terms like ‘biracial’ or ‘mixed.

One of the more well-known instances of interracial relationships involve the author of the Declaration Of Independence and former Governor of Virginia and eventual American

President, Thomas Jefferson and his former slave, Sally Hennings. Hennings who went to France with Jefferson, and, “when she returned to the United States, she had five children with Thomas, four of whom lived to maturity: Beverly, Harriet, Madison and Eston” (Myers III, 2003).

It is obvious that prior to the civil war, the perceived fear of annihilation of the White race was of grave concern to the patriarchal Southern Whites. For example, “…one Virginian observed in 1757…that ‘the country swarms with mulatto bastards,’ each one of whom was the descendant of a ‘Black father or mother’ and who would then go on to marry another White person” (Hodes, 1997).

Even more telling, Jefferson Davis, President of the Confederate States of America and commander-in-chief of the Army and Navy, was intimately involved with his niece. “She was the daughter of his brother, Joe Davis by a negro woman” (Rogers, 1983). As one might perceive, in the antebellum period, this attitude of acceptance was not rare. Unlike the added

105 racial and sexual tension in the period after the war, when the Black man could legally commingle freely with White women, during the antebellum era, White Southerners most often responded to sexual liaisons between White women and Black men with a good deal more tolerance than after the Civil War.” The liaison between a White woman and a Black man did not sufficiently threaten the institution of racial slavery, but the production of children made apparent defects in the Southern social structure (Hodes, 1997). The children of an interracial couple would erode the power of White patriarchy and the individual racial categories. The primary concern among Southern White males was that biracial children would erode the categories of slavery and freedom based solely upon race. “Toward the end of legal slavery, a class of so-called ‘free’ Blacks existed at the fringes of a brutally racist system. They enjoyed none of the legal rights that Whites had, but they were trusted to operate without chains, in service to White people, at the lowest levels of the political economic order. This class was made up of mostly mulattos” (CBIA, 2002).

In The American Directory of Certified Uncle Toms (2002), it states, “the mulatto holds a unique position in the slave culture. White Americans created the ‘Negro’ or ‘Creole’ class of

Blacks to be a physical and psychological buffer zone between the Whites and the darker-skinner enslaved inhabitants. Terms like ‘octoroon’ and ‘quadroon’ further delineated status by degree of admixture of Caucasian blood. Slave owner Francis Anne Kemble noticed the effect of this psycho-racial sickness in the behavior of her Black captives in 1853. “The degradation of these people is very complete, for they have accepted the contempt of their masters to that degree that they profess, and really seem to feel it for them, and the faintest admixture of White blood in their Black veins appears at once, by common consent of their own race, to raise them in the scale of humanity” (Kemble, 1863).

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“With the imposition of the ‘Jim Crow’ racial order in the late 1800’s, all former racial delineations were scrapped for the tidier White/negro format by which all non-Whites became legally ‘negro.’ By one stoke of the devil’s pen, the lightest skinned, wavy-haired, pinched- nosed, mulatto became legally equal to the darkest, broadest-nosed, full-lipped African. All special privileges enjoyed by the mulatto were rendered invalid, and the light-skinned racial refugees crowded into close quarters with the most despised Black underclass” (CBIA, 2002).

Ironically, more than a century after the abolishment of plantation slavery the ‘mulatto effect’ continued to dominate the psyche of the American Black. “Black power activist H. Rap

Brown neatly described the mulatto’s preeminent leadership role as it existed through the civil rights era: “Because of the wide color range which exists in Negro America, an internal color colony has been created. Dark Negroes are taught that they are inferior not only to Whites but to lighter-skinned Negroes. And lighter –skinned Negroes assume a superior attitude…Negro

America is set up the same as White America. The lighter skinned a Negro, the more significant a role he can play. It has always been the one who looked White who made it in Negro America.

This was the man with the position, the influence, this was the man who usually got the White mans best job” (Brown, 1969).

Harper states, “at the turn of the nineteen century, however, the preference for the term

African among Blacks in the United States began to wane, as free Blacks resisting emergent efforts to relocate them to the continent turned to colored, by way of deemphasizing their African

Identification. Colored held sway for the next hundred years or so, though Negro was also regularly used by a number of prominent Blacks, including Frederick Douglass and booker T.

Washington. Apparently by sheer dint of increasing public usage by such figures and leading

White alike, negro began to supplant colored as a term of dignity and respect by the end of the

107 nineteenth century, with the…founding of the National Association for the Advancement of

Colored People marking the last prominent official use of the obsolescent term” (Harper, 1996).

When the Civil War began on 12 April 1861, the word, ‘miscegenation’, the matrimony or cohabitation between a man and women of different races did not exist. The term was created in 1864 by the Democratic Party to cast aspersions on both Abraham Lincoln’s presidential campaign and the Republican Party. Its aim was to scare ‘Negro-phobic’ White voters into the fear that, under the Lincoln administration, Black men would promote relationships between themselves and women of European descent with the endorsement of the administration. A common belief perpetrated among many antebellum Southerners was that the Black man, if given the opportunity, would turn his back on the Black female to attain and copulate with the

White woman. “Georgia theologian, W. S. Armstead, called the Black man a cunning, calculating degenerate who followed his ‘murderous heart’ and brutally ‘waylaid’ White women

(Hutchinson, 1997) The anxiety-laden language of various legal statues during that time betrays the sexual angst of Southern lawmakers and contains distinct references to gender and sexuality.

From myriad court documents from this period, it was apparent that one major fear among White

Southern men was not that the Black man would desire the White woman but instead that the

White woman would desire the Black man, subsequently, “The assembly considered White women, who so debased themselves as to marry negroes, to be no better than negroes, and indeed they deserve less favor” (Butler v. Craig, 1787). Maryland’s law of 1681 referred to ‘free born English or White women’ who married ‘negroes and slaves’ as acting always to the satisfaction of their lascivious and lustful desires, and to the disgrace not only of the English but also of many other Christian nations” (Hodes, 1997)…a new law in 1715 referred to such sexual relations as ‘unnatural and inordinate copulations. (Archives of Maryland, 1664 1:533-34)

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Although there were poor Whites, indentured slaves and other Europeans who worked closely with Black slaves as field hands, maids and servants, miscegenation was largely unheard of. It did occur but “…liaisons between White women and Black men went on record as a result of other crimes or legal disputes” (Hodes, 1997).

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Interracial Cohabitation in the Antebellum South and the Pre-Civil War Cultural Dynamic and its Impact on Interracial Intermingling and Observable Sexual Sanction

During Slavery, where sexual relationships were concerned, there was a tolerance level in the pre-Civil War period for race mixing far greater than in the post-reconstruction period, “At least until the 1660s, illicit liaisons between English and Africans had been treated not unlike illicit liaisons between two English people. Penalties were intended to control reproductions among unmarried White women; pregnancy and childbirth interfered with women’s labor, and patriarchs regulated reproduction…in most such cases the transgressing White woman was sentenced to become a servant; if she was already an indentured servant, her term would be increased to make up for lost work during pregnancy and childbirth. In addition the illegitimate children of White women and Black men were sentenced to terms of servitude for the first two to three decades of their lives.” (Another case is cited in Virginia in 1681 where),” …a White woman, Mary Williamson was convicted of ‘the filthy sin of fornication with William a negro’ and fined five hundred pounds of tobacco. William, who had also ‘committed fornication’ but had also ’very arrogantly behaved himself,’ suffered thirty lashes” (Archives of Maryland 1681-

86, 8:352). According to Martha Hodes in, White Women Black Men, was the fornication with

“a negro” filthy, or was fornication alone worthy of the description above? Regardless, when compared to the penalties doled out in the post-Civil War period, the fines and court-ordered whippings for Black men who consorted with White women, were substantially less brutal than in the period after the war, During the emancipation period and in the post reconstruction period, the penalties for ‘consorting with’ and for ‘perceived transgressions’ against White women were vile by any human standards. One could make a case that crimes against Black men during this

110 period were not primarily about sex with White women but rather a much more profound, inner hatred for the abolishment of the Southern way of life and the loss of control by White men.

According to Hodes, during the emancipation and in the period directly afterwards, the distinctions of the two definitions, ‘consorting’ and ‘transgressions’ were not nearly as important to those vanquished White Southern patriarchs, who, because of the feared loss of control over sex between Black males and White females, perpetrated a reign of terror, and systematic oppression of Black men (Appendix A2).

Before the Civil War, ‘consort’ was permitted with minimal consequence when the White woman and Black man were considered close in status by the patriarchal Southern society. An example would be a Black slave who commingles with a White European female indentured servant. After emancipation, such a union would be met with much greater resistance.

In order to fully explain the complexity of the antebellum Southern cultural dynamic, one must understand those poor Whites, housekeepers, and other unfree English laborers and White indentured slaves intermingled and, in certain parts of the South, usually in the most Northern states such as Virginia and Maryland, intertwined closely with slaves and free Black laborers.

In the antebellum South, the distinct course-group distinctions were not limited only to the obvious race differences between White Europeans and those of African descent, but glaringly existed internally among Whites themselves. It is imperative to understand that, in the antebellum South, this dissimilarity originated solely as a result of one’s economic position. The hierarchy began with the upper class individuals, or what came to be known as the ‘planting aristocracy.’ This faction consisted of those farmers who typically owned hundreds if not thousands of acres of land, and usually over one hundred slaves. In the antebellum South, a planter’s most valuable assets were, more often than not, his slaves. Although this wealthy group

111 of individuals was only sixteen percent of the Southern population, “This small privileged class of planters (one-sixteenth of the White population) tended to think of themselves as ‘The South’ they confused their narrow class interests as identical with the welfare of the South” (Everett,

2006). Included in this assembly were politicians, merchant ship captains, and those in professional careers such as doctors or lawyers.

The second class consisted of what one might consider the common citizen.

Contemporary society would label them the working class. This group might also include those owning small parcels of land and a few slaves, usually less than ten. Ironically, this is the group that truly operated Southern society. “One historian estimated that ‘half the cotton crop was made by small farmers with one to half a dozen slaves’ (Everett, 2006). Samuel Clemmens, commonly know as Mark Twain described such a working class farm in his 1887 work

Huckleberry Finn as, ‘…a rail fence round a two acre yard…big double log house for the White folks – log nigger-cabins in a row t’other side the smokehouse…”(McGill, 1949).

Finally, according to Rogers, 1983, there were those considered the White underclass.

Black slaves and White slaves and indentured servants worked side-by-side in the fields in the

17 th century. These were the Whites that worked as field laborers, housekeepers, and the like.

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The Synthetic Myth Regarding the Black Male Vis-à-Vis the Unrepressed Sexual Craving for the White Female

To proud upper class antebellum, White society that not only dictated Southern policy, but also instituted and reinforced ordinances and laws, and to the average working class citizen, there was not much distinction between White servitude and Black slavery. Subsequently, a

White servant woman and Black male slave or an underprivileged White male or woman and a free Black were all considered, to a vast degree, similar in class. “(A) …common belief is that it was only the lower-class White woman who associated with Negroes. This…is not supported by the record” (Rogers, 2000). A more in depth and revealing picture is drawn concerning White women in the South. “Another Northern White man who had spent two winters in the Gulf states, divided the Southern White population into ‘two classes, slave and non-slaveholding,’ commenting that (White) ‘females of both classes…resign themselves to folly and degradation.

Of all poorer Whites, he said, ‘a more degraded, profligate, ignorant and sinful race cannot easily be imagined” (AFIC, 1863, bMS Am 702).

It is important to cite that although, “…the sexual coercion of Black men (by White women) could take place among all classes of White women, the White woman’s status influenced how local authorities treated the Black man. Whites were more likely to blame the man if the woman belonged to an elite family; indeed, the poorer status of women (the more like the chance of vindication of the Black man)” (Hodes, 1997). Samuel Gridley Howe, the commissioner of the American Freedmen’s Inquiry commission, an organization that was formed under the Civil War Department to promote the incorporation of emancipated slaves into mainstream American society, summarized the proceedings of his panel in his final report, “It is certain that the inevitable tendency of American Slavery is not only to bring about promiscuous

113 intercourse among Blacks, and between Black women and White men, but also to involve White women in the general depravity, and to lower the standard of White female purity…the subject is repulsive but whoever examine critically the evidence of the social condition of the slave States, sees that the vaunted superior virtue of Southern women is mere boast and sham”(Howe, 1863).

The origins of the derogatory, “White trash” delineations can be traced to these early negative distinctions.

“David Goodman Croly, noted antebellum editor, wrote: ‘Nor are the Southern women indifferent to the strange magnetism of association with a tropical race. Far otherwise. The mothers and daughters of the aristocratic slaveholders are thrilled with a strange delight by daily contact with their dusky male servitors…and this is the secret of the strange infatuation of the

Southern women with the hideous barbarism of slavery. Freedom she knows would separate her forever from the colored man while slavery retains him by her side. It is idle for the Southern woman to deny it; she loves the Black man, and the raiment she clothes herself with is to please him…” (Croly, 1864).

Maryland’s lower western shore, the area currently known as the Chesapeake Bay, was the earliest documented home of the sexual cohabitation of Europeans and Africans in North

America. The first recognized marriage between a White servant and a Black slave took place in

1681. “The marriage of Nell Butler and Charles in the late seventeenth-century Chesapeake was much discussed by the couple’s elite White neighbors, yet that discussion was …not about

Charles’s transgression with a White woman. The consternation of local White people at the marriage…centered on the consequences of the match” (Hodes, 1997). The law stipulated that a

White woman who married a slave would, along with her children, become slaves. One can safely presuppose that, for many, even in contemporary society, the image of the average White

114 woman who has chosen a Black mate gave rise to a feeling of pity for the women. She may be perceived as a woman whose lot in life is destined to misconduct, poverty and transgression.

In most of the Southern colonies prior to the Civil War, there were laws to discourage marriage and sex between English servants and Black slaves, “Liaisons between White female servants and Black male slaves amounted to enough of a problem that in 1664 the assembly of

Maryland passed a law to make it undesirable for White women; free women who married slaves would be enslaved for the lifetimes of their husbands. “That whatsoever free-born [English] woman shall intermarry with any slave ... shall serve the master of such slave during the life of her husband; and that all the issue of such free-born women, so married shall be slaves as their fathers were.” (Slave Codes, District of Columbia, 1664) When White Marylanders soon discovered, however, that such a law legally encouraged masters to force marriages between

(White) servant women and (Black) slave men in order to gain more slaves for themselves, the law was changed in 1681” (Hodes, 1997).

An exceptionally unpopular notion among antebellum Southern White males was that

White women initiated many sexual encounters. “The testimony of Major George L. Sterns, a

White abolitionist who led recruitment efforts for Black Union soldiers throughout the North before he organized Black troops out of Nashville, told the (AFIC, 1863) commission: “I have often been amused that the planters here in Tennessee have sometime to watch their daughters to keep them from intercourse with the negroes” (AFIC, 1863). “Another, more detailed example is outlined by Black refugees from the South to Canada when they offered similar opinions about relationships with White women while talking to the government in 1863. The voices of the

Black men in the wartime testimony also offer a narrative about sex with White women heretofore unilluminated…the narratives also reveal the possibility of sexual coercion by White

115 women and the danger of resistance” (Hodes 1997). “The colored men on that river knew that the women of the Ward family of Louisville, Kentucky, were in the habit of having the stewards, or other fine looking fellow, sleep with them when they were on the boats” (AFIC, 1863).

Captain Richard J. Hinton, an ardent White abolitionist who commanded Black troops during the civil war testified in 1863 before the AFIC, Captain Hinton bore witness that Black men (said) in no uncertain terms that some White women in the South sought out sex with them. One such testimony came from an informant. “…when pressed on how liaisons with a White woman came about, he said, I will tell you how it is here, I will go up with the towels, and when I go into the room the woman will keep following me with her eyes, until I take notice of it, and one thing leads to another. Others will take hold of me and pull me on to the sofa, and others will stick out their foot and ask one to tie their boot, and I will take hold of their foot, and say, ‘what a pretty foot”(Hodes, 1997). Hinton gave a further example to the commission of a “…White frontier women who wished to ‘give loose their passions’ by saying, ‘and I suppose, as the Negro is very strongly amative, that the gratification of passion would be greater with them than with a White man.” (AFIC, 1863) Hodes states, a few antebellum legal documents also support the wartime stories about sexual coercion by White women of slave owning families. In the autobiography of a fugitive female slave, it is indicated that Black women were aware of White women coercing

Black male slaves. Harriet Jacobs wrote in her memoir in 1861. “They know that the women slaves are subject to their father’s authority in all things; and in some cases they exercise the same authority over the men slaves. I have myself seen the master of such a household whose head was bowed down in shame; for it was known in the neighborhood that his daughter had selected one of the meanest slaves on his plantation to be the father of his first grandchild… (a

White woman) did not make her advances to her equals, nor even to her father’s more intelligent

116 servants…(she would) selected the most brutalized, over whom her authority could exercised with less fear of exposure.”

“Angry White mobs could administer justice almost whenever they seen fit (via lynching)

tell you how intensely they feared the Black penis. Formal miscegenation charges were a rarity,

because a Black man and White woman admitting to a consensual relationship were tantamount

to suicide” (Wooten 2006).

Popular belief concerning men’s’ desires, opposes contemporary research, as well as

documented testimony dating back to slavery concerning the average Black mans’ unbridled

sexual desire for White women. Research had shown that during slavery, fear of reprisal

permeated the psyche of Black men with regard to initiating contact with White women; it was

the women, instead, that initiated most sexual interactions.

In testimony to the American Freedmen’s Inquiry Commission, “A former

slave…told…about his experience with his forty-year old widowed mistress. The man who had

been ‘brought up in the family,’ said that he had never had anything to do with his mistress until

after her husband died but that almost a year into her widowhood the woman ‘ordered him to

sleep with her and he did regularly” (AFIC, 1863). Another testimony cited a White woman who

had intercourse with her slave on her wedding day... When Captain Hinton told the commission a

story about a White woman who pressed a Black man into having sex with her, one

commissioner commented, “He didn’t need much persuasion, did he?” Hinton answered, ‘I have

generally found that, unless the woman has treated them (Black male slaves) kindly, and won

their confidence, they have to be threatened, or have their passions roused by actual contact,

which a woman who goes as far as that would not hesitate to give.’ He added, ‘The complete

demoralization of the South is astonishing…I have seen White women who call themselves

117 ladies stand on the street and call minor officers, as they were passing by, ‘sons of bitches,’ ‘God damn’ them, and use all such phrases; and I have never been to any locality where the officers and men, who were so disposed did not sleep with all the women around” (Hodes, 1997).

Apparently White women who desired the Black man were not limited to just

Southerners (Hodes, 1997). White Southerners entered into a national dialogue by counter

accusing Northern White women of freely having sex with Black men. “…particularly on those

who came South to teach in the freed people’s schools during the war. One Southern White army

captain wrote in 1864 about ‘Yankee School marms’ who philanthropically miscegenate as well

as teach,’ noting sarcastically ‘the prolific birth of mongrel babies by these worthy mistresses.’

And a Southern newspaper reported shortly after the war that White abolitionist Harriet Beecher

Stowe would open a school in Georgia for ‘mulatto children that have been born in the South

since its invasion by Yankee schoolmarms” (Gorman, 1864).

According to Michael Eric Dyson in Race Rules“…Black sexuality was cloaked in White fantasy and fear. Black men were believed to have big sexual desires and even bigger organs to realize their lust. White men became obsessed with containing the sexual threat by Black men.

The competition for White women was mostly mythical. It was largely the projection of White men’s guilt for raping Black women. White men also repressed White female sexuality by elevating a chaste White womanhood above the lustful reach of Black me” (Dyson, 1996).

It would appear that it was well known that lustful deception and rampant sexual mistrust was ripe among the members of the antebellum White society; but this image was systematically hidden from the public, subsequently, it was decided to conceal the information gathered in the

American Freedmen’s Inquiry Commission Papers in 1863 regarding the false chastity of the

‘Southern Belle’ from the public. “Black men’s stories of… (sexual) coercion recorded during

118 the Civil War got no farther than the government commission. In the end, except for expounding upon the depravity of Southern White women, the American Freedmen’s Inquiry Commission kept the testimony it had heard about sex between Black men and White women a secret from

Congress and the public” (Hodes, 1997). Also telling is the large number of White men who named Negroes in divorce suits against their wives. One such example is, “A citizen of Fluvanna

County, Virginia., (who stated) that in March 1801, he married a woman ‘descended from honest and industrious parents and of unspotted character so far as your petitioner heard, or had any reason to believe. Four months later, however, she was ‘delivered of a mulatto child and is now so bold as to say it was begotten by a Negro slave man in the neighborhood” (Bassett,

1896). One divorced White wife in 1815 expressed a view “…that was common among White women and still is. She declared ‘that she had not been the first nor would she be the last guilty of such conduct and that she saw no more harm in a White woman’s having been the mother of a

Black child than in a White man having one, though the latter was more frequent” (Guild, 1936).

Ivan Bloch is often called the first sexologist for his groundbreaking research into human sexuality. He was hailed by Sigmund Freud, who said that Bloch's studies were instrumental in the development of the anthropological approach to the theory of sexuality as opposed to the pathological approach. In Bloch’s 1906 German work Das Sexualleben unserer Zeit in seinen

Beziehungen zur modernen Kultur, which translates, The Sexual Life of Our Times, A Complete

Encyclopedia of the Sexual Sciences In Their Relation To Modern Civilization", He states, “The

European newspapers are full of interesting reports of the powerful attractive force exercised by exotic individuals, male or female, such as Negroes…Moors…upon European men and women respectively” (Rogers, 2000).

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Contrary to popular societal myths during this period, “The Negroes from the earliest times had an initial dislike for White skin, considering it either a sign or evil or of disease, which was the one and the same thing” (Rogers, 2000).

Edouard Schure, in Les grands Inities, shows how the ancient Negroes from myriad tribes throughout the African continent, viewed their devil as White and their God as Black. David

Livingstone, a Scottish pioneer and African explorer in the middle 19 th century: the man who is

probably best remembered because of his meeting with Henry Morton Stanley, another African

explorer, which gave rise to the popular quotation, "Dr. Livingstone, I presume,” said, “There

must be something in the appearance of White men frightfully repulsive to the unsophisticated

native of Africa, for on entering villages previously unvisited by Europeans, if we met a child

coming quietly and unsuspectingly toward us, the moment when he raised his eyes and saw the

man in ‘bags,’ he would take to his heels in an agony of terror such as we might feel if we met a

live Egyptian mummy at the door of the British museum. Alarmed by the Childs outcries, the

mother rushes out of her hut but darts back again at the first glimpse of the same fearful

apparition. Dogs, turn tail and scurry off in dismay; and hens, abandon their chickens fly

screaming to the house-tops-the so lately peaceful village becomes a scene of confusion”

(Livingstone, 1865).

Throughout history there is overwhelming proof that the White woman was never the

object of desire of the Black male, and that the White women has nothing to fear sexually from

the Black male. Frances Hoggan, M.D. in her address at the Universal Races Congress in 1911,

states, “In the outlying districts of Africa where Native life is seen at its crudest, White women

have no fear, and they pass freely in and out among the Native population safe and unharmed,

never dreaming of danger.” Moreover, Europeans are regarded as plague carriers. The plagues

120 hitherto known to the people of Tropical Africa are very few, and are subject to already known treatments; but the advent of an influx of Europeans is regarded with evil foreboding by a great many, owing to the plagues and diseases that follow in their wake and to which Africans are strangers: witness bubonic plagues, syphilis and cholera” (Spiller, 1970). In addition, it would seem that even early explorers, such as Henry Morton Stanley who was considered the most effective explorer of his day and led expeditions along the Congo and the Nile in 1874-77, stated that when he returned from the wild of Africa he found the complexions of Europeans ghastly

‘after so long gazing on rich Black and richer bronze‘(Rogers, 1996).

“In short, it is clear that if the initiative had been left to the Africans there would not have been mulattoes in the American colonies, and that through the anti-miscegenation laws were so worded as to make it appear that the Blacks were responsible it was really laws that the Whites were passing against their own selves” (Rogers, 2000).

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The Prevailing Social Attitudes Vis-à-Vis Black Male Sexuality from the Post Civil War Through the 1960’s Black Power Movement

After the Civil War, in what has become know as the stolen election of 1876, Governor

Rutherford B. Hayes of Ohio, became the nineteenth president of the United States (1877-1881) when he was victorious over New York Governor Samuel Tilden. This was the closest margin of victory in a Presidential election the history of the United States.

One of Governor Hayes campaign promises was to protect the freed Black men and women from the terrible backlash that would certainly await them without the protection and intervention of federal troops in the South, but in the election’s Electoral College, only one vote separated the two candidates. To gain the support of the White Southern democrats in the states of Florida, Louisiana and South Carolina, bribes and money were spread around and the results were that two sets of electoral votes were submitted; one from the official election supervisory agency and the other from the carpetbag republican governments and Hayes won. The manner in which this last electoral vote was won created a constitutional crisis and threatened to start another civil war. In fact, many people consider the man inaugurated in March of 1877, not the winner at all.

Regardless, after the election in an effort to appease and keep his promises to those who helped him steal the election, Hayes reversed his position and pulled the troops out of the South leaving the Blacks unprotected and venerable. Abandoned, this is considered the most horrific, violent and horrifying period for Black males in America; the Black man’s nadir!

“In this country, there was a tradition that White people exploited Blacks. First, Blacks were owned as property. When slavery was taken away, the social idea remained. The failure of

White Northerners to support the civil rights for the Blacks can be attributed to several factors:

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Among them, many of the abolitionists and others who struggle for racial equality died or retired, and there were few to replace them. Many Northerners became disillusioned with corruption or tired of trying to create democracy. Some of the Northern politicians who wanted to build party support turned to Southern Whites for support” (Meyers, 2003). Foner emphasized

“Reconstruction was dead. The abolitionists who had pricked the conscience of the nation were too old and tired to care anymore. The ranks of the Radical Republicans in Congress were thinning by the hour. And Northern Whites were dead set against risking their necks to fight for the rights of men who they didn’t really believe were men anyway” (Forner, 1988).

Genovese (1972) noted, "the titillating and violence-provoking theory of the superpotency of (the) superpenis, while whispered about for several centuries, did not become an obsession in the South until after emancipation, when it served the purposes of racial segregationists. That is, the notion of the Black's supersexuality became the obverse of the racist belief of Black biological inferiority, providing legitimation for racial segregation. Many of these notions are extant in our society today” (Genovese, 1972).

A contemporary author, Norman Mailer, in The White Negro , stated that "the Negro male lives in the present, subsists for the kicks of Saturday night, gives up the pleasures of the mind for the pleasures of the body to the character and quality of his existence in his music." The views espoused by Shufelt and Mailer support and perpetuate the belief that the Black man is nothing more than a hypersexual walking phallus of such priapean dimensions that his intellectual abilities are secondary to his lascivious nature” (Haeberle, 1994).

Although the genesis of the negative psychological programming and physiological brutality transpired in the two hundred years of organized slavery, it was after emancipation in

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1865 that the greatest damage was inflicted. This historical period set the stage for the following injustices and atrocities:

The Black Codes were laws passed on the state and local level to restrict the civil rights and civil liberties of African Americans particularly former slaves. They excluded African

Americans from having a profession; they forbade interracial marriage, prohibited the use of firearms by Blacks and also permitted slaves that were free to be forced into labor once they were convicted of vagrancy. The codes were designed to regulate the affairs of the newly emancipated Blacks and aim to ensure a stable and subservient labor force (‘Black Codes’).

In 1828, Jim Crow was born. “He began his strange career as a minstrel caricature of a

Black man created by a White man, Thomas “Daddy” Rice, to amuse White audiences. By the

1880s, Jim Crow had become synonymous with a complex system of racial laws and customs in the South that ensured White social, legal, and political domination of Blacks. Blacks were segregated, deprived of their right to vote, and subjected to verbal abuse, discrimination, and violence without redress in the courts or supported by the White community. It was in the North that the first Jim Crow laws were passed. As punitive and prejudicial as Jim Crow laws were in the North, they never reached the intensity of oppression and degree of violence and sadism that they did in the South. The Jim Crow Laws were state and local laws enacted in the Southern and

Border States of the United States and enforced between 1876 and 1965. They mandated

‘separate but equal’ status for African Americans. In reality, this led to treatment and accommodations that were almost always inferior to those provided to White Americans”

(Wormser, 2003).

The ‘Jim Crow period’ or the ‘Jim Crow era’ refers to the time during which this practice occurred. The most important laws required that public schools, public places and public

124 transportation, like trains and buses, have separate facilities for Whites and Blacks.” The Jim

Crow law was another reaction against Reconstruction. Terror and lynching were used to enforce both these formal laws and a variety of unwritten rules of conduct meant to assert White domination. Often Jim Crow tensions went hand in hand with economic tensions. In the

Reconstruction–Era South, lynching of Blacks was used, especially by the Ku Klux Klan, as a tool for reversing the social change brought on by Federal occupation. This type of racially motivated lynching continued in the Jim Crow era as a way of enforcing subservience and preventing economic competition, and into the twentieth century as a method of resisting the civil rights movement. (‘Jim Crow’).

After the loss in the Civil War the hatred and anger of Southern Whites proved lethal to the Black male. “It was mostly after slavery that the fear White men had of Black men began to take some of its more lascivious forms. It was then that the myth of Black sexuality, the myth of the Black man as sexual monster, as a threat to pure White womanhood, began to gain force.

After the ill-fated Reconstruction period came the rise of the Ku Klux Klan, the thousands of lynching, and the group effort on part of White men to sever the Black man’s penis from his body and render him economically unable to provide for his family despite his legal freedom. After slavery, when the lynching began, White men could not with any kind of dignity admit their sexual fears of Black men. But there was good economic reason to perpetuate those fears. The less there was for Black men, the more for them. There were many fewer penises cut off than there were men who were kept out of jobs and prevented from making a living. But all of this, the Black man was to believe, was order to protect the White woman” (Wallace, 1990).

The inhumane mutilation of the Black male body, most notably the severance of his penis became a primary focus of these sexually perverse, narcissistic individuals who I hypothesize

125 harbored feelings of sexual inferiority, but more significant, underlying homosexuality. They sought to demoralize and dehumanize. Wallace (1990) further affirms, “The Ku Klux Klan, the lynch mob, and Jim Crow legislators said their task was to prevent the Black man from violating sacred White womanhood. In pursuit of this mission, thousands of Black men were lynched, murdered, degraded, their homes destroyed. Sacred White womanhood had been an economically necessary assumption under the slavery system.” Hernton (1965) and Myers

(2003) confirm, “Over the years, White men lifted the idea of the Black male sexual predator to priority status. Because of this lynch mobs hunted down Black men like dogs. In many cases, they were beaten, killed, and then, castrated.”

The Klu Klux Klan organization came into existence in 1866, conveniently one year after

Blacks were granted their legal freedom. This was a group of White Southern, upper class, and

Southern planters claiming Christianity. They assigned themselves as the protectors of White womanhood and used this dogma to justify killing Black males to prevent miscegenation.

Hutchinson (1997) states, “The Civil war ended legal slavery, but it did not put the old planters entirely out of business. They still had one big trump card to play: The BIG BLACK SCARE.

They played it hard by convincing Whites, North and South, that Blacks were out to get land, power, and White women. Soon men in White sheets silhouetted the night sky with their fiery crosses. The terror campaign to whip the Black beasts back in line was a smashing success

(Wood, 1968).

Martha Hodes in White Women, Black Men (1997) goes on to state, “only after the Civil

War would White’s ideas about the dangers of Black male sexuality merge with their fears of political and economic independence for African American Men to produce a deadly combination.” They attempted to control them through violence, terror and fear.

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Friedman (2001) asserts,

…free men after the Civil War; the Black penis cast a large and alarming shadow over many Whites, who feared that Black emancipation meant the freedom of macro phallic Black men to mate with White women-even worse, that White women might actually prefer them. In volume three of Studies In The Psychology of Sex, published in 1913, the British researcher Havelock Ellis wrote, “I am informed that the sexual power of Negroes and slower ejaculation are the cause of the favor in which they are viewed by some white women…in America. … At one time there was a special house in New York City to which White women resorted for these “buck lovers”. The women came heavily veiled and would inspect the penises of the men before making selection.

In an attempt to control the sexual interaction of Black males and White women,

Southern White men created myths to instill a sense of male negrophobia. Hutchinson studies confirms “The White planters of the South needed a myth; one that could elevate to national hysteria. Black hypersexuality was perfect. Convincing themselves and most Whites that bestial

Black men with their large propagators were after their dainty White women. Southern politicians and former planters working under the cover of the KKK and other White supremacists organizations launched a successful campaign of racial terrorism that rolled back the meager Reconstruction gains. When they finished, Blacks were free in name only”

(Hutchinson, 1997).

Southern Whites no longer legally controlled Black sexuality, a reality they could not accept, subsequently, through violence they were determined to control Black male sexuality.

Page emphasizes, “…the white male ‘duty’ was driven by some very strong assumptions

(fantasy, myth, stereotypes). One assumption was that Black males have a strong desire for intermarriage with White women” (Page, 1904). “The second assumption was the White women would be open to proposals from Black men” (Myers, 2003).

There was an ongoing fear by White Southerners of Black male sexuality. “The persistent preoccupation with sex and marriage for the rationalization of segregation of Blacks was an

127 irrational escape on the part of Whites from voicing an open demand for differences in social status between Whites and Blacks. Even more the fixation on the purity of White women could have been viewed as issues on the part of White men for their own or associates’ desires for

Black Women” (Burgress, 1926).

This fear was of the perceived large Black male penis. It was this conceptual resolution that sparked a fear and hatred by Southern White men whose resulting ruination and consequence was annihilative and baneful. Hutchinson asserts “During those years thousand of

Black men dangled from trees, were roasted on bonfires, or were with bullets because of the theories of the learned men, the ravings of politicians, and the fears of the public. This was the extracurricular stuff. When the mobs played out, the states took over. From 1930 to 1981, 455 men executed for rape; of that number, 405 were Black men (U.S. Dept of Commerce, 1984).

They were put to death on the flimsiest evidence, mostly the word of White women. It was nice and legal then, and still is today” (Hutchinson, 1997).

According to Freidman, (2001),

There were Americans without medical degrees who shared this fear of free Negro “rapists” and their “stallion like passion.” Some of them turned their psychosexual paranoia into murder. According to Frank Shay, author of Judge lynch, His First Hundred Years, more than four thousand Negroes were lynched in the United States between 1882 and 1937. Shay was not suggesting that the practice of lynching ended in that second year; it most certainly did not. At many of those illegal executions, death by hanging was the final act of something even more grotesque-a ritual castration. To really kill a Black man, you first had to kill his penis. Though many of those murdered Blacks were accused of sexual activities with White women, the urge to mutilate Black males was not prompted by rage against race mixing in and of itself. White men were sexually involved with Black women –with or without consent –throughout slavery, and few neighbors threatened their manhood with a blade. But White paranoia about the Black penis was so exaggerated it was believed the Negro organ inflicted a uniquely horrendous experience on White women. Many lynchers claimed the Black penis was so monstrously huge, and the Black rapist’s lust so uncontrollable, he had to enlarge his victim’s vagina with a knife before entering her. The woman in this scenario was nearly always a young, blond, beautiful virgin, her attacker a Black macrophallic beast. These

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images, to use Professor Jacquelyn Dowd Hall’s apt phrase, became “the folk pornography of the Bible Belt” a century ago.

It seems strange the idea that White males had about miscegenation especially given their involvement with Black females. This produced the same thing a less pure race. It appears that

White men made this acceptable for them but not for Black men especially. This incredible fear of annihilation is what perpetuated such toxic reactions from White males.

“ (To) Presidents Warren G. Harding, the twenty-ninth President of the United States

(1921-1923), Calvin Coolidge, the thirtieth, (1923-1929), Herbert Hoover, the thirty-first (1929-

1933), and Franklin D. Roosevelt the thirty-second, (1933-1945) liberal, conservative,

Republican, Democrat- it made no difference. They all refused to support anti-lynching bills in

Congress. Southerners raged that a federal anti-lynching law was an unconstitutional abomination. …A few conscientious Northerners said it wasn’t, the anti-lynching opponents got rough, promptly trotted out the rape myth, insisted that they were duty – bound to protect White womanhood from menace of Black rapist, and got their way” (Belknap, 1987).

“Over the past century Congress has been asked a zillion times to make lynching a federal crime. It didn’t. And it still hasn’t” (Hutchinson, 1997). According to Tuskegee

University records, of the 4,743 people killed by mob violence between 1882 and 1968, nearly three-fourths, 3,446, were Blacks. Lynchings reached a peak of 230 in 1892, but they were prevalent well into the 1930s. Twenty lynchings were reported in 1935. During that time, nearly

200 anti-lynching bills were introduced in Congress, and three passed the House. Seven presidents between 1890 and 1952 petitioned Congress to pass a federal law. But the Senate, with Southern conservatives wielding their filibuster powers, refused to act. With the enactment

129 of civil rights laws in the 1960s and changes in national attitudes, the issue faded away.

(http://www.foxnews.com/story/0,2933,159348,00.html)

Since lynching were carried out on the pretext of protecting White women from rape by

Black men, in 1930, a group of White women formed the Association of Southern Women for the Prevention of Lynching to repudiate the claim that this was the purpose of lynching (TSHA

Online, 2001).

“Thirty Years of Lynching in the United States,” a report complied by the NAACP, documents that between 1889-1918, there were 3,224 persons had been killed by lynch mobs; 2,

838 of the killings were in the South and 78 percent were Black. Ironically, less than one in five were accused of rape or attack on women. Much of the lynching of Blacks aimed much of its venom at the hysterical, frigid, masochistic Southern White woman. (NAACP, 1970)

Crouch and Benjamin (2002) asserts, “But beyond the obvious political and economic motives, for the genocidal White terror, there was another motive, which, in its psychological nature, may have been even more compelling. In the twisted minds of White Southern males who had sexually exploited Black women for two and a half centuries, the removal of Black males as political and economic rivals also eliminated them as competitors for the sexual favors of White women.

Black men and White women who chose to have relationships prior to the civil war were not met with as much hatred and violence. Only by stripping the “beast’ of his primal power could that force be transferred to the White man, where it belonged. Eyewitness tells us that many lynchers took time to examine the penis of the Black men they were about to kill”

(Freidman, 2001).

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Professor Calvin C. Hernton in Sex and Racism in America found a weirdly religious aspect to the grim ceremony. “It is a disguised form of worship, a primitive pornographic divination rite…In taking the Black man’s genitals, the hooded men in White are amputating that portion of themselves which they secretly consider vile, filthy, and most of all, inadequate…through castration, White men hope to acquire the grotesque powers they have assigned the Black phallus, which they symbolically extol by act of destroying it” (Hernton,

1965).

Wooten (2006) states, is there any question that, “the link between Race and Sex in

America is the Black Penis. Without that link the only battle in America would be the battle of the sexes, and any struggle between races would be solely to economics. Let’s be real, Hatred of

Black Men has absolutely nothing to do with economics. The overwhelming majority of lynching victims were Black Men. Black Men could find themselves lynched for saying yes and for saying no. (i.e., Catch 22).” If the black man agreed to have sex with a white woman he could be lynched and if he refused and was accused he could still be lynched.

The media was used to further spread fear and hatred of Black men, using sexuality to make him a monster, beast and savage. The Black man and his penis was something to be feared by all White women. The owner of that fear was the White man, who used the media to spread and feed a phobia of Black men and Black sexuality as a part in parcel of their own self- indulgent agenda to control, castrate and dominate. Killing the Black man was not enough.

Symbolically, his penis had to die. This was the only way that White women could be truly safe and for White men to have complete control. These fantasies, fears, fairy tales and myths are part of that American era’s reality (Wooten, 2006).

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Donald Boogle (2004), focuses on three Black male mythic characters used in media:

‘Toms,’ ‘Coons,’ and ‘Bucks.’ Even in contemporary society, these media characterizations or hybrids of them are still stereotyped. These portrayals came primarily out of two movies, “Uncle

Tom’s Cabin “made in 1903 and “The Birth of a Nation” made in 1915”.

The Buck is the only Black stereotype that is sexual. He is the personification of the

Black threat to White womanhood and, more importantly, to White male authority and dominance” (Wallace, 1999). Boogle explains in, Toms, Coons, Mulattoes, Mammies, and

Bucks- An Interpretive History of Blacks in American Films “Fear of the Black Penis” has created some of our nation’s most hateful deeds, and also inspired one monumental achievement,

D.W.Griffith’s epic film “Birth of A Nation.”

Donald Boogle (2001), states:

It is remarkable when it is understood that a nation’s fear of the Black penis was behind the creation of the first full-length motion picture. This film was the most widely viewed of its time. “The last and final type (cast)…the buck…was introduced in (this) movie…in 1915. The movie broke records; it was the most expensive and the longest movie and the highest grossing movie of all time. The movie making technique was revolutionized. It was even played at the White House for President Woodrow Wilson. “The Birth of a Nation” however, not only vividly re-created history, but revealed its’ director’s philosophical concept of the universe and personal racial bigotry. For D. W. Griffith there was a moral order at work in the universe…Griffith seemed to be saying things were in order only when Whites were in control…Griffith’s …varieties were the brutal Black bucks…the brutal Black buck type could be…divided into two categories: the Black brutes and the Black bucks. The Black brute was a barbaric Black out to raise havoc. Audiences could assume that his physical violence served as an outlet for a man who was sexually repressed...the Black brutes, subhuman and feral, are the nameless characters setting out on a rampage full of Black rage. But it was the pure Black bucks that were Griffith’s really great archetypal figures. Bucks are always big, baaaadd niggers, oversexed and savage, violent and frenzied as they lust for White flesh. No greater sin hath any Black man. Among other things these two characters revealed the tie between sex and racism in America. Griffith played on the myth of the Negro’s high- powered sexuality, and then articulated the great White fear that every Black man longs for a White woman. Underlying the fear was the assumption that the White woman was the ultimate in female desirability, herself a symbol of White pride, power, and beauty. Griffith attributed the attraction to animalism innate in the Negro male. Thus, the Black bucks of the film are psychopaths, one always panting and salivating, the other forever

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stiffening his body as if the mere presence of a White woman in the same room could bring him to a sexual climax. Griffith played hard on the bestiality of his Black villainous bucks and used it to arouse hatred. The Ku Klux Klan Southern White men were the heroes of his movie based on the novel the Clansman by Thomas Dixon. They were the defenders of White woman hood, White honor, and White glory from a vicious Black beast whose sold purpose was to rape the White female in the movie. This movie promoted the myths and stereotypes about Black men more than any singular things did during this time. This movie glorified the Ku Klux Klan and recharged racial hatred. The NAACP picketed the theaters and stating that the movie brought race hatred. The buck eventually disappeared.

The media was used to promote propaganda and a sexual scare campaign against Black males. A White male in Black face portrayed the Black male Gus in the movie. “Griffith presented all the types with such force and power that this film touched off a wave of controversy and was denounced as the most slanderous anti-Negro movie ever released”(Boogle,

2001).

Hutchinson asserts, (1997) “Thomas Dixon(s)…novel “The Clansman”, published in

1905 describes the Negro, as “half child, half animal, the sport of impulse, whim and conceit…a being who left to his will, roams at night and sleeps in the day, whose speech knows no word of love, whose passions once aroused, are as the fury of the tiger.” It sent collective chills up the spine of much White America. Bolt the doors. Turn out the lights. Praise the Lord and pass the ammunition. The Black beast was coming. In ‘The Clansman,’ Dixon had the right men to defend society and (White womanhood) from this creature: the Ku Klux Klan, (Frederickson,

1971).

When The Clansman was adapted for the stage, it brought down theater houses everywhere. Audiences were delirious. They had to see the KKK destroy the Black beast. Soon

Broadway’s Great White Way…made him the toast of New York. Dixon swore he wasn’t a bigot; the book was based on “historical authenticity.” D.W. Griffith …less than a decade later… turned the Clansman into “The Birth of a Nation”. When the film hit the White House, an

133 ecstatic Woodrow Wilson exclaimed, “It’s like writing history with lightening.” He claimed that he didn’t really mean to endorse the film. The year the Clansman was published, more than one

Black person was lynched, burned, shot, or mutilated every week in America. The year Griffith’s film debuted-1915-the weekly lynch toll was still the same (Zangrando, 1980).

“The hoary stereotype of the Black man as a simple-minded, virile sexual predator has stalked the pages of everything from The Clansman, the basis for the movie "The Birth of a

Nation," to Richard Wright's Native Son to Toni Morrison's Sula. (An) 18th-century novel caused a sensation when it was published in America in 1966. John Cleland's Fanny Hill:

Memoirs of a Woman of Pleasure… (had a) passage describing Fanny's encounter in pre-

Revolutionary New England with a young Black man called "Good-natured Dick." In Cleland's fevered treatment, the randy heroine muses, upon first getting a look at the Black man's equipment: "Nature . . . had done so much for him in those parts, that she perhaps held herself acquitted in doing so little for his head" (Amy Alexander, 2006).

Michele Wallace in Black Macho and The Myth of the Superwoman states, “The Buck is the stereotype, the nightmare, that Whites could not handle, and thus disappeared and did not make his appearance again until the seventies.” Angela Davis (1983) in, Women, Race and

Class, points out that the curious conjuncture of race and sexuality in the United states has historically found its best expression in the myth of the Black Rapist, a view that may have reached its Zenith around the turn of the 20 th century, (Gonzales, Rolison, 2005).

In 1903, a car mechanic, Edwin S. Porter, turned movie director, created a twelve-minute movie entitled, “Uncle Tom’s Cabin.” A White actor, dressed in Black face poked fun at the

“American Negro by presenting him as either a nitwit or a child like lackey. None of the types was meant to do great harm, although at various times individual ones did. All were filmic

134 reproductions of Black stereotypes that existed since the days of slavery and were already popularized in American life and arts. Porter’s (Uncle) Tom was the first in a long line of socially acceptable Good Negro characters. Always as toms are chased, harassed, hounded, flogged, enslaved and insulted, they keep the faith, n’er turn against their White massas, and remain hearty, submissive, stoic, generous, selfless, and oh-so-very kind. Thus they endear themselves to White audience and emerge as heroes of sorts” (Boogle, 2004). Many of these vaudeville and minstrel characters that have been portrayed in the media for generations remain even today but have been restructured of sorts. Just as the early Black actors did not seek to make any political statements, certainly not if they wanted to continue working, and rather saw their portrayals as harmless, according to many contemporary writers, many of our current national figures unwittingly portray the same characters and reinforce the same stereotypes.

Television writer and producer Thad Mumford wrote an article for the Black Athlete

Sports Network, (2004) entitled, “The New Minstrel Show: Black Vaudeville with Statistics.” In it he eloquently details the modern day transference of the “Step ‘n’ Fechit.” attitude portrayed by many athletes.

Any ethnic group that ever found itself on the periphery of equality and acceptance has had to create coping mechanisms. Some who were victimized by bigotry secretly mimicked the prejudicial perceptions of their oppressor with exaggerated, self- deprecating depictions of their behavior, their very private burlesque that gave them brief respites from their marginalization. For African-Americans, burlesque as healing balm became the essential comedic ingredient of Black vaudeville. Comics would strut and cakewalk through now classic routines that savagely lampooned minstrel shows, popular staples of mainstream vaudeville in which White performers in Blackface and coily- haired wigs further dehumanized their own creation, the darkie prototype. Black vaudeville would become a casualty of expanding educational opportunities that created an evolving Black middle class with deep concerns that minstrel-like characterizations were degrading and would only perpetuate the accepted attitude that the Negro was the slap-happy court jester for Whites. But a variety of factors, in particular the canonizing of youth culture, the de-emphasizing of wisdom and the glorification of the boorishness inherent in America's look-at-me culture, has played a major role in putting Black vaudeville back on the boards. The featured attraction, a number of Black athletes…But

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unlike the Stepin Fetchits, left with no alternative but to mortgage their dignity for a paycheck, who often suffered tremendously under the weight of tremendous guilt and shame, Those most vulnerable to this confusion are the children, far too many growing up with mangled notions of race, (and) manhood…when we see a(n) (athlete) strut and cakewalk…we are seeing our private burlesque, out of context, without its knowing wink and satiric spine. Minus these elements, what remains is minstrel template made ubiquitous by Stepin Fetchits and the handful of Black actors who worked in the early motion pictures…some of (modern) Black athletes have unwittingly packaged and sold this nouveau minstrel to Madison Avenue's highest bidders, selling it as our "culturally authentic…” Nothing could be less real, more inauthentic or condescending. How can 38 million people possibly have a single view of reality or authenticity? But the athletes who have exhumed the minstrel's grave keep alive these shopworn condescension’s. "The danger of the domination of these one-dimensional images is that they deny the humanity and the intellectuality of an entire people, eliminating the possibility of them being taken seriously," said Dr. Harry Edwards, a professor of sociology at San Jose State…

These images and the abuse of Blacks at the hand of White American society was the focus of W E. B. Dubois, a social scientist and the first African American to earn a PhD at

Harvard, in 1903. He wrote, The Souls of Black Folk. His focus was on the Black dilemma: lynched, abused, and treated like animals, less than human. His purpose was to make the cause of

Black people his own. In his work he focused on the continuing struggle of African Americans and attempted to appeal to Whites to stop their abuse and to realize that Black people are human and also have souls. He says in chapter IX, “The world-old phenomenon of the contact of diverse races of men is to have new exemplification during the new century. Indeed, the characteristic of our age is the contact of European civilization with the world’s underdeveloped peoples.

Whatever we may say of the results of such contact in the past, it certainly forms a chapter in human action not pleasant to look back upon. War, murder, slavery, extermination, and debauchery…It is, then, the strife of all honorable men of the twentieth century to see that in the future competition of races the survival of the fittest shall mean the triumph of the good, the beautiful, and the true; …not continue to put a premium on greed and impudence and cruelty.

To bring this to fruition, we are compelled daily to turn more and more to a conscientious study

136 of the phenomena of race-contact, -to a study frank and fair, and not colored by our wishes and fears. Dubois said the problem of the 20 th century will be that of the color-line (Dubois, 1995).

James Baldwin a poet, playwright, essayist and novelist, wrote in his 1961work, No Body

Knows My Name “I have spent most of my life, after all, watching White people and outwitting them, so that I might survive. I think I know something about the American masculinity, which most men of my generation do not know because they have not been menaced by it the way I have been. It is still true, alas, that to be an American Negro male is also to be a kind of walking phallic symbol: which means that one pays, in one’s own personality, for the sexual insecurity of others. The relationship, therefore, of a Black boy to a White boy is a very complex thing.”(Baldwin, 1961) In one story found in James Baldwin's book Going to Meet the Man, he describes a unique dynamic between European masculinity and Black male sexuality when he give this vivid account of a White boy’s experience witnessing a lynching of a Black man:

(Jesse) turned his little head and saw the field of faces. He watched his mother’s face. Her eyes were very bright, her mouth was open: she was more beautiful than he had ever seen her…He began to feel joy he had never felt before. He watched the hanging, gleaming body, the most beautiful and terrible object he had ever seen until then. One of his father’s friends reached up in his hands he held a knife…; as though this were a signal, silence fell…. Then the man with the knife walked up to the hanging body. He turned and smiled. Now there was a silence all over the Field…. (He) took the nigger’s privates in his hand, as though he were weighing them. In the cradle of one hand, the nigger’s privates seemed as remote as meat being weighed on scales; but seemed heavier, too, much heavier, and …huge, huge, much bigger than (Jesse’s) father’s…the largest thing he had ever seen till then, the Blackest. The White hand stretched them, cradle them, caressed them. Then the dying man’s eyes looked straight into Jesse’s eyes-it could not have been longer than a second but it seemed longer than a year. Jesse screamed, and the crowd screamed as the knife flashed, first up, then down, cutting the dreadful thing away…. Then the crowd rushed forward, tearing at the body with their hands. Later, after Jesse stop screaming his father spoke’ “Well, I told you…you wasn’t ever going to forget this picnic. His father’s face was full of sweat his eyes were very peaceful. At that moment Jesse loved his father more than he had ever loved him before. He felt that this father had carried him through a mighty test; he revealed to him a great secret which would be the key to his life forever.” (Baldwin, 1988)

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In the excerpt above, one is forced to perceive the erotic, sadistic sexuality experienced by the Whites in attendance. The empowerment experienced from this practice of murder by

Whites reveals thinking associated with a fear of sexual inadequacy when comparing themselves to the perceived potency of Black sexuality and feelings powerful only in the literal absence of

Black sexuality as portrayed by the severing of the large Black male penis. After observation of this primitive behavior, one cannot avoid concluding that among a percentage of White males there is serious intellective psychosis and sexual deficits.

Freidman (2001) pointed out, “Anxiety over the phallic appeal of those “buck lovers” prompted an ugly national outcry when Jack Johnson, a man who traveled openly with beautiful

White women (unveiled) girlfriend and padded his already substantial crotch to make White men envy him all the more, became the first Black heavyweight champion of the world, an event that in 1908 triggered the search for “The Great White Hope”. This miscegenation practiced by

Johnson and other buck lovers had to be discouraged, many Whites believed, not merely by terror-the night rides of the Ku Klux Klan was largely created for that purpose –but by impartial science. The idea of proving a biological link between a large penis, a pathological sex drive, and

Blackness became an obsession during the Reconstruction era and beyond for a small but vocal number of American physicians” (Freidman, 2001).

Men of science used the alleged scientific knowledge of the day to justify why the

African was more beast than man. The Black man needed to be feared and was inferior to White

European men in everyway except one. The White man’s brain was said to be bigger than the

Black man and this made him smarter. However, the Black mans larger penis made him more beast than man according to the scientific theories of that era. The bigger is better idea of White

Europeans changed only in this area where it appears he felt inferior. “To maintain power and

138 control, the plantation masters said that the Black men were savage and hypersexual. To strengthen racial control, late nineteenth - and early-twentieth - century scientist and academics concocted pseudo-theories that said Black men were criminal and mentally defective. To justify lynching and political domination, the politicians and business leaders of the era said that Black men were rapist and brutes.” (Hutchinson, 1997) The theory of the Black man being closer to the beast than man, the missing link at the brink of extinction was one of the pseudo theories.

“By the turn of the century, Darwinism provided a new rationale for racism in America.

The argument was the primitive people (Blacks) could not be assimilated into a complex, White

civilization. The scientist at this time felt the Negro was headed for extinction. Their theory was

since Black was prone to disease and crime; it was useless to educate them. By using census

data, the scientists predicted the virtual extinction of Blacks in the 20 th century because they

were in a state of degenerative evolutionary process. The opinion was supported by the late 19 th

century, early 20 th century anthropologist, ethnologist and biologist. These same doctors concluded that the effects of emancipation on the health of Blacks caused mental, moral, and physical problems. A comparison of White and Black anatomy reveled “the body of the Negro a mass defects and imperfections from the crown of his head to the soles of his feet.” The cranial structures, wide nasal apertures, receding chins, projecting jaws, all placed the Blacks as the lowest species in the Darwinian hierarchy” (Meyers, 2003).

There were several scientists that focused on the race and penis size and proving or disproving the size of the Africans Penis to include the following: “W. Montague Cobb an African American Scientist in 1942 and Chief of the anthropology department at Howard University in Washington, D.C., made a well-intentioned effort to disprove the myth of Black hypersexuality. His science failed. He used work published between 1863-1935. He acknowledged, “It is said, that the penis of the Negro is larger than that of the White.” These findings lacked empirical information to support them and were impressionistic. He went on to state, “So much has been written of an incendiary nature on the sexual habits and capacities of the Negro that almost all valid scientific information would be welcomed.” He conducted a research focused on the African’s

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“immense copulatory organ” but ended up confirming the myth instead. It was published in the “American Journal of Physical Anthropology”. No scholars took him to task. In what seems to be the first attempt to create scientific phallometric data for American males, William Schonfeld conducted a study “Primary and Secondary Sexual Characteristics: A Study of the Development in Males from Birth Through Maturity, with Biometric Study of Penis and Testes,” the genital status of 1,500 normal …boys and men from birth to 25 years of age, none of males in the study were Black. A Penis–size survey published in 1949 by pioneering sex researcher Dr. Robert Latou Dickinson, in the second edition of his Atlas of Human Sexual Anatomy also did not include any back males. In Black Skin, White Mask, Black psychiatrist Frantz Fanon cited two French scientists that found no difference in size between the penises of a Black and White male. These hardly rigorous findings remind us that the subject of race and penis size has a checkered history in science, one that many (intimidated?) White scientists, even those ostensibly committed to developing impartial statistical data-have chosen to avoid” (Freidman, 2001).

In Alfred Kinsey’s 1948 work, Sexual Behavior in the Human Male, Kinsey states, “We do not yet have enough histories of Negroes to warrant their inclusion in the analyses that have been made in the present volume. Since erroneous conclusions to the contrary have been drawn by certain persons who have seen some of our data prior to publication, it is important to emphasize here that final generalizations will be warranted only after a sufficient body of histories has been obtained at each and every social level among Negro groups”(Kinsey, 1948). In spite of the information Kinsey himself provided with special emphasizes on generalizing this data to

African Americans, “Psychologist J. Philippe Rushton and Anthony F. Bogaert accepted Kinsey data in their 1987 paper “Race Differences in Sexual Behavior: Testing an Evolutionary

Hypothesis,” and supplemented by Sutor, the same French army surgeon who marveled at the donkey like twelve inch penis he found on a Sudanese Negro over a century ago. In this researcher's opinion, Dr. Sutor’s ‘scientific’ research, at best, must be considered questionable.

Rushton and Bogaert caused an even greater uproar by inferring certain social and sexual behavior from one’s penis size. The longer and thicker the organ, they said, the more likely it’s owner was to be promiscuous, to have children out of wedlock, and to take less responsibility for

140 raising his children, whether legitimate or not. Of course, nearly all the longer, thicker, less responsible penises in their study were Black” (Freidman, 2001). This was just another effort to demoralize Black men in a contemporary high tech castration. In spite of the fact that Kinsey himself made it very clear that “we do not have enough histories of Negroes to warrant their inclusion in the analyses…made in the present volume. Any fair comparison of Negroes and

Whites will have to be made for groups that are homogeneous in regard to age, education, social level, religious background, and still other factors. It is impossible to generalize concerning the behavior of a whole race.” (Kinsey, 1948) This is precisely what Rushton and Bogaert did, ironically in their, in my estimation, ad hock hypothesis. It is obviously to the scientific observer that their findings and analysis attempt to foster and further mythology and stereotypes about

Black males.

According to Freidman, “in the end, it seems Dr. Fanon got it right in Black Skin White

Skin…“Scientific” evidence regarding penis size is less important than peoples attitude about it.

Whether the Black penis is larger than the White one is an unanswered, and maybe unanswerable, question. What is a fact that many people, White and Black, believe it is larger.

What is also true, and probably more important, is that many of those White people believe that

“larger” Black penis has a major-read: “dangerous” cultural meaning” (Freidman, 2001).

Unfortunately that cultural meaning was somehow deceptively linked into and justified by the teachings of Christianity.

“Examination of the lives of Blacks must be principled upon "Afro centric" philosophical assumptions. For example, the religious traditions of African-Americans reflect African philosophical assumptions, which do not rely on mind-body duality as a guiding principle.

Indeed, traditional African cosmology does not separate mind from body. It is the unity of spirit

141 and flesh that provides a sharp contrast between Western and African theological systems of thought, which in turn may account for a different worldview that Blacks hold. Without these philosophical assumptions as a theoretical foundation, much of the purported sex research involving Blacks, as well as future research, will simply perpetuate myths and stereotypes that both Whites and Blacks have about Black and White sexuality” (Haeberle, 1994).

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The False Christian Doctrine Used to Control Slaves and Justify Human Oppression

In the early years of slavery, there were an infinitesimal percentage of Blacks that prior to being captured and sent to America might have been exposed to Christianity on their own continent by European missionaries and colonist. For the vast majority of Africans their first exposure to Christian doctrines came during slavery. Whites used the Christian religion to demonize Blacks. Slaves were taught that their skin complexion symbolized sin, but that Whiteness symbolized purity. Some commentators read the story of the flood and its aftermath and saw a divinely ordained “stain” on the White body, which turned it Black through sin. These interpreters said God made a connection between Blackness and hypersexuality - a sin situated in, and symbolized by, the African’s huge penis. Slaves were educated that it was the White slave master’s destiny to dominate and control. The Black male body and his sexuality were covered in shame and he was described and seen as disgusting. The Bible justified that Black sexuality had to be kept in symbolic chains of shame and guilt for fear, specifically Black male sexuality. One of the most significant acts of slavery was to force the slaves to convert to the European’s version of Christianity. The idea that Black sexuality-and the Black penis in particular – was sinful was an invention of the Judeo-Christian tradition. The source for that linkage was the Bible, where the battle between good and evil often took place between a man’s legs. Calling this moral taint the Curse of Ham, after one of Noah’s sons, these interpreters said God made a connection between Blackness and hyper sexuality-a sin situated in, and symbolized by, the African’s huge penis. (Freidman, 2001).

The European interpretation and subsequent Biblical misinterpretation was that these dark complexioned savages were cursed as a result of their complexions and these ‘decedents of darkness’ must be the ancestors of Ham. According to the enslavers, the servitude of Africans was Biblically justified because, as the decedents of Ham, they were doomed to a life of bondage. “According to some historians, the story in the first book of the bible, Genesis, in which Noah cursed the descendants of his son Ham with servitude, was a seminal moment in defining Black people, as the story was passed on through generations of Jewish, Christian, and

Islamic scholars. According to columnist Felicia R. Lee, "Ham came to be widely portrayed as

Black; Blackness, servitude and the idea of racial hierarchy became inextricably linked." The biblical passage, Genesis 9:20-27, which deals with the story of Noah’s family, makes no reference to skin color. Historians believe that by the 19th century, the belief that Blacks were

143 descended from Ham was used by Southern United States Christians to justify slavery.

According to Benjamin Braude, a professor of history at Boston College, "in 18th- and 19th century Euro-America, Genesis 9:18-27 became the curse of Ham, a foundation myth for collective degradation, conventionally trotted out as God's reason for condemning generations of dark-skinned peoples from Africa to slavery." A 1929 Jehovah’s Witnesses publication stated

"The curse which Noah pronounced upon Canaan was the origin of the Black race." Scholars continue to debate how Blacks were portrayed in the Bible, many people believe that the tradition of dividing human kind into three major races: Negroid, Caucasoid, and Mongoloid

(now also commonly called Black, White, and Asian), is partly rooted in the story of Noah's three sons repopulating the Earth after the (rain) and giving rise to three separate races.

Psychologist J. Phillipe Rushton has argued that because African people were the first people, they are superior in "primitive traits", like size of genitalia, salience of muscles and buttocks, and reproductive output. The Hamitic hypothesis is well known to students of African civilization. It states that everything of value ever found in Africa was brought there by the

Hamites, allegedly a branch of the Caucasian race. The word Ham appears for the first time in the book of Genesis, Chapter 5. Noah cursed Ham his youngest son and said:

Cursed be Canaan A servant of servants shall he be Unto his brethren. And he said, Blessed be Jehovah the son of Shem; And let Canaan be his servant. God enlarge Japhet, And let him dwell in the tent of Shem; And let Canaan be his servant.

Edith Sanders, (1969) in The Hamitic Hypothesis States,

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The Bible makes no mention of racial differences among the ancestors of mankind. It is much later that an idea of race appears with reference to the sons of Noah. The anthropological and historical literature dealing with Africa abounds with references to a people called the 'Hamites'. 'Hamite', as used in these writings, designates an African population supposedly distinguished by its race-Caucasian-and its language family, from the Negro inhabitants of the rest of Africa below the Sahara. There exists a widely held belief in the Western world that everything of value ever found in Africa was brought there by these Hamites, a people inherently superior to the native populations. This belief, often referred to as the Hamitic hypothesis, is a convenient explanation for all the signs of civilization found in Black Africa. It was these Caucasoids, we read, who taught the Negro how to manufacture iron and who were so politically sophisticated that they organized the conquered territories into highly complex states with themselves as the ruling elites. This hypothesis was preceded by another elaborate Hamitic theory. The earlier theory, which gained currency in the sixteenth century, was that the Hamites were Black savages, 'natural slaves'-and Negroes. This identification of the Hamite with the Negro, a view that persisted throughout the eighteenth century, served as a rationale for slavery, using Biblical interpretations in support of its tenets. The image of the Negro deteriorated in direct proportion to the growth of the importance of slavery, and it became imperative for the White man to exclude the Negro from the brotherhood of races. Napoleon's expedition to Egypt in 1798 became the historical catalyst that provided the Western World with the impetus to turn the Hamite into a Caucasian. The Hamitic concept had as its function the portrayal of the Negro as an inherently inferior being and to rationalize his exploitation. In the final analysis it was possible because its changing aspects were supported by the prevailing intellectual viewpoints of the times.

In Ego Psychology and Social work Practice by Eda G. Goldstein (1984), Anna Freud, daughter of Sigmund Freud, describes the ego defense called ‘rationalization.’ According to

Anna Freud, “The mechanism of rationalization is the use of convincing reasons to justify certain ideas, feelings or actions so as avoid recognizing their true underlying motive, which is unacceptable.

The African was not allowed any freedoms. “Masters were very careful in their selection of

Biblical scripture which could be read to slaves. Any scripture references to Moses and Pharaoh and escaping to freedom were strictly banned. Slave owners would sit in on church sessions held by Black preachers, to make sure no rules were being violated. White preachers and

“Christians” masters would expound endlessly on Bible verses, which stated, “Obey your master.” Slaves were told to “forebear punishment.” Even if it was undeserved, and they would

145 be rewarded in Heaven.” (Latif & Latif, 1994) However, the exposure of Africans to Christianity gave them someone to identify with. The abuse, pain and anguish visited upon Jesus body because he was different are where they gained strength in the face of this extreme physical abuse he was subjected to because of fear and hatred. Accordingly, Jesus was beat, tortured, and hung high for everyone to see and he was shamed, mistreated, and rejected by those in power.

“Perhaps that’s because there is a profound kinship between spirituality and sexuality. Great mystics figured that out long ago. In the Black church, it’s all about the body: the saved and sanctified body, the fruitful and faithful body, working and waiting for the lord” (Dyson, 1989).

Africans were converted to the slave master’s version of Christianity. There was absolutely no recognition of any of their traditions. In fact, the only projection of the African by the ancestors of the White European was of an uncivilized, savage, hypersexual beast that was animalistic in nature. “The wounds acquired from the slave experience over time have inflicted enough physical, social and economic damage to prove that Blacks as a people have been animalized.”

(Morrow, 2003) Webster’s Dictionary defines ‘animal’ as: 1. Any such organism other than a human being: 2. A brutish, debased, or inhuman person. According to Alvin Morrow in Breaking

The Curse Of Willie Lynch, When an animal is inhuman, or debased…they become disconnected from their foundation. In the process they are detached from the very core of their being that give them value.

In a 1988 interview, historian Muzafar Ahmad Zafar noted that the vast majority of the

Africans brought to America as slaves were from the West African empires of Ghana, Mali, and

Songhay. These areas were predominately Islamic by the sixteenth and seventeenth centuries.

Africans were forced to change their original names to European “Christian” names. This helped destroy cultural, economic and religious affiliations with specific nations in Africa. Zafar stated

146 that an estimated 80 percent of those taken out of Africa were Muslims. The need to convert

“heathen” Africans to Christianity was cited as a major justification for slave trade. Whites observed that once African slaves were converted to European version of Christianity, they became more manageable. Religion became a political tool to control the salves and protect the business interests of those involved in the slave trade” (Latif & Latif, 1994).

According to Donnie R. Gayfield (2000), On the Periphery of Manhood: the African

American Community’s Marginalization of Black Male Homosexuality, “Antebellum slaveholders’ resistance to allowing enslaved Africans to retain their cultural practices was rooted in the belief that allowing such practices would embolden them to open rebellion against their captors. Blassingame (1972) notes that American "master(s) tried to prevent the retention of those African cultural forms which (they] felt were dangerous to (their) existence" (Blassingame,

1972). Thus, Blassingame suggests, "(c) lerics rushed forward to teach the psalms to slaves in an effort to stamp out heathen survivals" (Blassingame, 1972). In their study of the history of slavery in the United States, From Slavery to Freedom, John Hope Franklin and Alfred A. Moss,

Jr. (1994) argue that clerics were employed by slave owners "to instruct slaves along the lines of obedience and subserviency" (Franklin and Moss, 1994). They note that antebellum ministers provided slaves with a reading of Christian dogma, which valorized subservience to one’s earthly masters (Franklin and Moss, 1994). Blassingame comes to similar conclusions about religious instruction of slaves. In his discussion of the "slave beatitudes," Blassingame notes that slaves were exhorted to be "patient," "faithful," "cheerful," and "submissive," for only such slaves were

"blessed" (Blassingame, 1972). By way of the practices described here, the slaveholding class in antebellum America effaced African American memory of a broad range of African cultural and religious traditions” (Gayfield, 2000).

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Even into contemporary society, “from the plantation to the postindustrial city, suffering

Blacks have readily identified with a God who, they believe, first identified with them. The

Black church has helped Blacks find a way to overcome pain, to live through it, to get around it, and finally, to prosper in spite of it. Black religion has often encouraged Black folk to triumph over tragedy by believing that under deserved suffering their lives could be different. That idea sparked the public ministry of Martin Luther King, Jr., a towering son of the Black church. The radical identification with Jesus’ life and death, which happened in Christ’s body, has permitted

Black Christians to endure violence. Through church sacraments, Black Christians nurtured and relieved their bodies’ suffering memories (Dyson, 1989). The Africans could relate to this abuse and instead the Black church became a sanctuary where they could accept their Blackness and their body, their sexuality was not shamed or focused on and their pain was contained there.

Being beaten beyond human recognition and being treated worse than any one ever. Jesus suffering gave them hope because he was also persecuted, beaten and nailed to a cross (same as being lynched) having committed no sin. The rise of the Black church, first as an invisible institution and then as the visible womb of Black culture, provided a means of both absorbing and rejecting the sexual values of White society. Black religion freed the Black body from its imprisonment in crude, racist stereotypes. The Black church combated as best it could the self- hatred and the hatred of other Blacks that White supremacy encouraged with evil efficiency. It fought racist oppression by becoming the headquarters of militant social and political action in

Black communities. The Black church produced leaders who spoke with eloquence and prophetic vigor about the persistence of White racism. It was the educational center of Black communities, supporting colleges that trained Blacks who became shock troops in the battle for racial equality. Black churches unleashed the repressed forces of cultural creativity and religious

148 passion. The church also redirected Black sexual energies into the sheer passion and emotional explosiveness of its worship services (Dyson,1996).

Walter Hawkins, wrote in his autobiography, From Slavery to Bishopric, “…the old preacher Proctor, in whose house he found a refuge…kept him for a few weeks, feeding both his mind and body. Such was the old man's intense love to Christ and devotion to charitable works that, whoever came in his company, was made to feel a like affection for one whom the ages have been slow to comprehend. Before the end of the second week Hawkins felt that old

Proctor's influence was irresistible; at last, while listening to one of his sermons, the young man became penitent, and threw in his lot with the Christians, and resolved that "this people shall be my people, and their God shall be mine. As a slave, his religion was mere emotionalism, which served to break the monotony of the cruel scourge of slavery. But as a freed man he had an opportunity of reflecting upon the character of Christ, which had been clouded by the moral degradation, which pervaded all rank of the society from whence he had made his escape. In that society vice reigned, yet it was believed to be under the special protection of Christianity - we mean the vice of breeding slaves and encouraging drunkenness and the like.” According to

Wormser, (2003) in The rise and Fall of Jim Crow.

Eighty-nine years after the end of the Civil War, the death knell of legal Jim Crow tolled. In 1954 the United States Supreme Court rules segregation in education unconstitutional, destroying the legal rationale for Jim Crow. In some ways, America was already on the road to integration by the 1950’s. Blacks became more visible in public life. National television and radio programs were reaching Southern audiences, communicating ideas and the changing times. Many hoped that after the initial shock of the Brown decision, the South would accept reality and adapt itself accordingly. But many Southern Whites were filled with passionate intensity to preserve segregation. Although slow progress was being made but the system, educational and otherwise, was not structured on an even playing field. “The same educational process which inspired and stimulates the oppressor with the thought that he is everything and has accomplished everything and has accomplished everything worth while, depresses and crushed at the same time the spark of genius in the Negro by making him feel that his race does not amount to much and never will measure

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up to the standards of other peoples. The Negro thus educated is a hopeless liability of the race. The difficulty is that the ‘educated Negro’ is compelled to live and move among his own people whom he has been taught to despise. This has been his education, and nothing else can be expected of him.” (Woodson, 1933) Frederick Douglass voices another perspective when he made the observation that, ‘education unfits a man to be a slave.’ This put him in complete agreement with a White Mississippi senator, “What the North is sending South is not money but dynamite; this education is ruining our Negroes. They’re demanding equality. (Myrdal, 1944) Blacks continued to struggle with negative fears and abuse. Hate crimes and lynching continued. “Anti-segregationist White Citizen’s Councils, its member’s middle- class Whites, sprang up all over the South. The Ku Klux Klan jumped into Action. Blacks, who supported integrating the schools were fired, lost their financial credit and bank loans, and sometimes were beaten and murdered. For a brief moment, it seemed that the South would successfully resist integration. But the walls of the fortress of segregation had been irrevocably breached, and through them would pour the armies of the evil rights movements. Black people once again would make their own history.

“During the 1940’s and 1950’s major newspaper in Chicago and New York bombarded readers with scare stories on sex crimes allegedly committed by Black men. The NAACP and

Black editors were outraged and demanded once again that the press knock it off. While some

Northern editors agreed to stop the hatchet jobs, their brethren in the South were having none of it” (Hutchinson, 1997). Southern White continued to be in defiance of the civil rights law because they felt it would “eventual amalgamation of races, meaning miscegenation, intermarriage or whatever you want to call it” (Waring, Liter, Sullens, et al., 1956). “The “it” was the ancient and eternal fear of Black men having sex with White women.”(Hutchinson,

1997) The lynching continued “As Southern White men continued to round up Black men, lynch them or try them in a courtroom and give them maximum sentences for the holy purpose of

“protecting their women,” Northern liberals looking at the ghastly pattern through an inverted prism saw the picture of a lying White women crying rape-rape-rape (Brownmiller,1975).

“During no period in America’s history had racism been better internalized by the victims of it

150 than it was in the fifties. At no time had Blacks a greater resolve to accept and bow before the oppression. It was, after all, the great and vast calm before the storm (Wallace, 1999).

On “August 24, 1955, Emmett Till was a 14 year old Black male visiting his relatives in

Money, Mississippi, he was murdered at the hands of Whites for whistling at a White female.

His mother Mamie Till Bradley along with Congressman Charles Diggs went to the trail for his murder and brought National attention to this brutal killing. It was the lynchpin that solidified

American Blacks across the Nation together around a common cause. Emmett Till, it has often been claimed, was the spark that set off the civil rights movement” (Metress, 2002). Ms. Mamie

Till Bradley keep her son’s casket open during the funeral and this photograph was shown all over the nation so that everyone could see his badly beaten body. His face no longer looked human. It caused an outcry across the nation. This adolescent Black male was killed and dumped in the river with weights on his body for making a sexual gesture at a White woman. This young male was taken form his home by White men and surfaced dead just a few days later, “The Till case became a lesson of instruction to an entire generation of appalled Americans” (Wallace,

1999).

Norman Mailer, a writer, Pulitzer Prize Winner, and in this researcher’s opinion, a pseudo-intellectual, wrote The White Negro, a small book where he wrote a warning to White

America about White males that related to Black males and socialized with them, in their life and in their music. He depicted them as mentally ill psychotics and degraded them to the bottom of the human race. He described the Black male as a psychopath lacking morals, obsessed with sex and located at the bottom rung of the human race. He attempted to explain the Black man, and persisted to cast him in the light of being bestial and less than human. In Mr. Mailer’s opinion, everything about the Black male makes him dangerous to White men who dared to try to be like

151 him. He warns the “hipster” Whites who were into Black music and Black language. He refers to

Black males as psychopaths whom the “hipster” immolates; he states, “At bottom, the drama of the psychopath is that he seeks love. Not love as the search for a mate, but love as the search for an orgasm more apocalyptic than the one, which preceded it. Orgasm is his therapy - he knows at the seed of his being that good orgasm opens his possibilities a bad orgasm imprisons him. …the logic of becoming a sexual outlaw (if one’s psychological roots are bedded in the bottom) is that one has at least a running competitive chance to be physically healthy so long as one stays alive.

It is therefore no accident that psychopathy is most prevalent with the Negro. Hated from outside and therefore hating himself, the Negro was forced into the position of exploring all those moral wildernesses. But the Negro, not being privileged to satisfy his self esteem …chose to move instead in that other direction where all situations are equally valid, and in the worst of perversion, promiscuity, pimpery, drug addiction, rape, razor-slash, bottle-break, what-have-you, the Negro discovered and elaborated a morality of the bottom” (Mailer, 1957).

James Baldwin (1961) discussed his relationship with Mailer. He wrote,

“There is a difference, though; between Norman and myself in that I think he still imagines that he has something to save, whereas I never had anything to lose. I am afraid that most of the White people I have ever known impressed me as being in the grip of a weird nostalgia, dreaming of a vanished state of security and order, against which dream, unfailingly and unconsciously, they tested and very often lost their lives. And the great gap between Norman’s state and my own terrible effect on our relationship, for it inevitably connected, not to say collided, with that myth of sexuality of Negroes which Norman, like so many others, refuse to give up. The sexual battleground, if I may call it that, is really the same for everyone: and I, at this point, was just about to be carried off the battleground on my shield, if anyone could find it; so how could I play, in any way whatever, the noble savage? And, anyway, the really ghastly thing about trying to convey to a White man the reality of the Negro experience has nothing whatever to do with the fact of color, but has to do with this man’s relationship in his own life. He will face in your life only what he is willing to face in his.

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The Civil Rights Movement occurred when Black men and Black women could no longer be terrified into silence any longer. Under pressure, the White men enacted meaningless legislation. They continued to debate the inferiority of the Black race.

The movement for Black power in the U.S. came during the Civil Rights Movement in the 1960s. White men were perversely obsessed with the Black man’s genitals but the obsession turned out to be a communicable disease and in the sixties Black men came down with high fevers. Black men began to harp on the White man’s obsession with their genitals and that was the very point at which their own obsession began to take hold. An assertion of selfhood and sexuality, a rejection of the all-importance of fear, was very probably essential to the Black man’s development at the stage he found himself in the sixties (Wallace, 1999).

In the 1971 movie, ‘Sweetback’s Baadasssss Song,’ “sexually assertive Black males made their way back to the screen. Afterwards, when the box-office success of that film indicated that audiences could long last accept such a type, the screen was bombarded with an array of buck heroes in such films as Superfly, Slaughter…Because the guises were always changing, audiences were sometimes tricked into believing the depictions of the American Negro were altered, too. But at heart beneath the various guises, there lurked the familiar types” (Bogle,

2001).

The Black man…never completely immune from perhaps the ugliest of all the testaments, the eternal undertone of the Black man as sexual terrorist, a transaction based on fear and control: He is hung like the proverbial horse. He is a rapist. He has no concept of love. He is a breeding machine…the notion of the Big Swinging Dick–financially and culturally-my mind goes to slavery, to the myths used for building America, to the ways in which African men were chattel, traded on Blacks like animals, just another product for a consumer base that didn’t

153 understand how the product was wired, so tired to reinvent it over make over again, providing the Black man with a status of endowment that was as desired as it was feared (Poulson-Bryant,

2005).

“Blacks could neither create beauty nor could the be beautiful objects, objects…. if the collective heir to that view, the twentieth-century art establishment, also thought the Black male too ugly to be an aesthetic object, Robert Mapplethorpe did not. In several of his “Black Book” photos he literally put a Black man on a pedestal; in others, nude Black men re-created Olympian poses form ancient Greece. Mapplethorpe was already controversial for his photographs of the gay sadomasochistic subculture. Now his portraits of macrophallic Black men made him the most controversial artist of his day. However, it was the picture titled “Man in Polyester Suit” showing a cropped at the head and knees picture of a Black man with his penis uncircumcised…. that no garment, polyester or cashmere, could possibly contain.

Three hundred years of American Phobias and fantasies, a history marked by lynching, castrations, a and paranoid fears of Black phallic superiority, had become disturbing, unforgettable, and political work of art. The photo seemed to be asking, do you want to cut off this penis? ‘You better bring a really big knife.’ One nameless and faceless Black man had been put forth to represent a truth about all the Black men, and about sexuality at its most basic, raw, and uninhibited. That place is a realm beyond morality and prohibitions, a place of erotic delirium both thrilling and terrifying to White America. At that gate to that mythic universe stands the Black man, the natural incarnation of potency unlimited” (Freidman, 2001). Michele

Wallace (1999), states,

Theoretically the Civil Rights struggle was won with the passing of various kinds of civil rights legislation, but had cost so many lives. Blacks still couldn’t sit down and eat a decent meal in a White restaurant because they couldn’t pay for it. Their vote meant nothing because they had no one to vote for and, as the final kick in the pants, the White

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man‘s mind had not changed one iota. The White man still saw the Black man as “a nigga with a big dick” who was after his daughter. Rap Brown had not been wrong when he said, “Violence is as American as Cherry Pie.” When the Black man had tried restraint, compassion, patience, cautions, peaceful means- those good old standards of dear Uncle Tom - the White man had responded in violence and hatred, as if to say, “Nigga, you can’t tool us. We know what you have in your pants. We know what you’re really after.” Sex. Violence. The two are really inseparable, aren’t they? Who had the White man always been afraid of? Uncle Tom? No. Coon No. It was that brutal buck who would come to get his daughter and his wife. And how would he come to get her? By ringing the front doorbell and inquiring politely? No. By force. What had that woman always symbolized to the White man? Everything that he owned, his domination. And it was that simple.

Many Blacks in turn fed into the clamor around the size of their sexual organ. Poulson-

Bryant in Hung (2005) states, "I grew up being told that one wasn't a real Black man if one didn't have a nine-inch dick…The myth of the big Black dick endures because Black men love it as much as other cultures. It's a way for Black men to feel powerful and omnipotent and hyper- masculine, yet it also allows Black men to become, in many ways, complicit in our own degradation…”

It is always difficult for Westerners to remember that places exist in the world where the ongoing obsession with sexuality that characterizes life in Europe and the Americas is simply not present. Since sexuality in the West has been linked to fantasies of domination from its inception

(the domination of nature, of women) entering a setting where the sexual script was encoded with sadomasochistic rituals of domination, of power and play. We know from slave narratives that Black males and females found naturally, they feared White sexual obsessions would lead them being a target of sexualized radicalized rage. Early in the twentieth century, Black males and females sought to create an alternative sexuality rooted in Eros, and sensual pleasure distinct from the repressed sexuality of White racists and the Puritanism that had been embraced as protective shield to ward off racist/sexist stereotypes about Black sexuality. Black males, deemed

155 hypersexual in a negative way in the eyes of Whites, were in the subculture of Blackness deemed sexually healthy. The Black male body, deemed demonic in the eyes of White racist sexist stereotypes, was in the world of segregated Black culture deemed erotic, sensual, and capable of giving and receiving pleasure. Much of the subculture of Blackness in the early years of the twentieth century was created in reaction and resistance to the culture Whites sought to impose on Black folks. Since Whiteness had repressed Black sexuality, in the subculture space of

Blackness, sexual desire was expressed with degrees of abandon unheard of in White society.

Despite continued racial exploitation and oppression, when it came to sexual performance; Black men in the segregated world of Black sexuality could control everything and be the star individually or in groups, could find affirmation of their power in sexual conquests.” (Hooks,

2004) Cornel West adds, "One irony of our present moment is that just as young Black men are murdered, maimed, and imprisoned in record numbers, their styles have become disproportionately influential in shaping popular culture.” Steve Berman contends in his essay

‘Why Men Are So Obsessed with Sex’, “Directly and Indirectly, we are handed sexuality as the one vehicle through which it might still be possible to express and experience the essential of our humanness that has been slowly and systematically conditioned out of us” ( Hooks, 2004).

Mary Vause in, “The Declaration Online: A Weekly Newsmagazine at the University of

Virginia,” (2004), offers a summary of the hatred that from the earliest colonization by the

British has shamefully fashioned and influenced and unfortunately continues to affect contemporary American society. “Wrapped up in America's proud history of democracy and

"equality" is an insidious legacy that history textbooks rarely delve into. Many prefer to idolize

Thomas Jefferson for his intellectualism and democratic ideals rather than recall the hypocrisy of his slave owning and slave-fathering. It's more comforting to remember President Andrew

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Jackson for military bravery than for his brutal, genocidal campaigns against Native Americans.

From the extermination of Native Americans during the colonial period; to the enslavement, murder, abuse, rape, and castration of Blacks in the antebellum South; to the brutal lynching’s of

African-Americans in the Jim Crow South; to terrorism today against Blacks…(and others)…our country has suffered--and continues to suffer--from hate crimes.”

From the earliest interaction between the European and the African, centuries of degradation and demoralization began against the Black man, but the racialization of the Black penis became the battleground upon which generations of abuse were perpetrated and then justified by Whites in America. This psychological abuse is “devastating and involves the use of ritual-indoctrination, which includes mind control techniques… and ritual-intimidation which conveys to the victim a profound terror… Both during and after the abuse, most victims are in a state of terror, mind control, and dissociation in which disclosure is exceedingly difficult.

Modern day therapists working with victims of ritual abuse often discover or encounter compelling evidence that their patients have been subjected to sophisticated mind control techniques, often called “programming,” designed to compel them to do various things, including engaging in self-destructive behaviors” (Neswald, Gould, and Graham-Costain, 1991).

There can be no question that the programming of Blacks was ritualistic, deliberate, and systematic. What is most unfortunate is that this generational inhumanity was introduced and continued under the guise of Christianity. Earl Ofari Hutchinson in The Assassination Of the

Black Male Image (1997) asserts, “The image of the malevolent Black male is based on durable and time-resistant bedrock of myths, half-truths, and lies. The Image was created during the

European conquest of Africa, nurtured during slavery, artfully refined during the nadir of segregation, and revived during the Ronald Regan - George Bush-Newth Gingrich Years.”

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Regardless of many of the positive changes in attitude and perceptions that are portrayed through the media; the behaviors of many White males portray a telling and different portrait concerning the hidden subliminal attitudes in contemporary society. To a great degree, there still remains a fear of the perceived power of the Black penis and Black sexuality. Case-in-point,

“one of the police officers in the attack on Rodney King is called Sergeant Stacey Koon.

According to Koon, when King was approached by a White female Highway Patrol officer with a gun, (quote) "He grabbed his butt with both hands and began to shake and gyrate his fanny in a sexually suggestive fashion…as King sexually gyrated, a mixture of fear and offense overcame

Melanie. The fear was of a Mandingo sexual encounter".

The…verdict showed that denial, rather than guilt, remains one of the strongest psychic mechanisms in the psychology of White supremacy: seeing innocence in the accused police officers, despite the evidence of one's senses, implies a near-psychotic repudiation of reality. But the event itself showed that wherever White male terror is wielded with the alibi of protecting

White women from Black men, the expressive violence of racism is always inescapably gendered and thoroughly implicated in sexuality. There is something visibly frenzied, a death- bearing fusion of erotic and aggressive desires, in the violence that breaks against the Black male body. The image of King as ugly, broken, and beaten recapitulates the history of lynching's in the

United States-the Black man as the object of White male fear and fantasy, upon whose body history has inscribed the violence that White supremacy both abhors and yearns for. Ultimately, the event also showed that the very idea of a White male supremacist identity is itself a contradictory political fantasy, the enactment of which always entails that the law, order, and authority of the state collapse into the lawlessness of the transgressive violence ascribed to its other. Invoking "Mandingo" as the name of his fear/fantasy, Koon revealed that, despite history,

158 the inner world of the White male psyche shows a certain timeless compulsion to repeat, a deathly repetition, underlining the relative autonomy as well as the mutual articulation of psychic and social relations” (Mercer, 1994).

As Herbert Samuels states in Race, Sex, and Myths: Images of African American Men and Women, “The preceding overview clearly demonstrates the depth of the European's, and eventually the Euro-American's, perception of the libidinous nature of Blacks in general and the

Black man in particular. These perceptions represented philosophical positions rather than empirical, sexological evidence; and much of the purported sex research involving Blacks today has been a recycling of the cultural beliefs about the sexuality of Blacks couched in scientific terminology and interpreted through the veil of White middle-class values. As Noble said,

"Philosophical assumptions determine the scientific investigation of psychology. Certainly particular people cannot be meaningfully investigated and understood if their philosophical assumptions are not taken into account." If our theoretical or conceptual starting points are flawed, then our end results will be flawed as well. Indeed, some researchers have suggested that the White researcher, with his "Eurocentric perspective," lacks the sensitivity and ability to understand or to document the Black experience. This Eurocentric perspective all too often leads the researcher to look at Whites as though they are the control group to which Blacks are compared. As described above, it has been reported that Black males as compared with White males begin sexual intercourse at an earlier age and have more sexual partners. It would be just as accurate to say that White males as compared with Black males begin sexual intercourse at a later age and have fewer sexual partners. Furthermore, the proposition that Blacks are more permissive in their sexual affairs as compared to Whites can be restated just as accurately that

Whites’ are more prohibitive in their sexual affairs. The difference depends on who is doing the

159 interpretation and what philosophical assumptions underpin the analysis” (Haeberle, 1994).

Proof that as the atom is the foundation, upon which the most minimal scientific study of chemistry is built, racism is the initial platform on which the study of Black sexuality must commence. Sex and racism go hand-in-hand down the rocky, winding road to mutual racial comprehension. Mandhubuti (1991) states “…White men do fear Black men. This fear may not be spoken and obvious to many Black people, but if one understands the history of White male/Black male relationships, it is quite evident that it is a history of war, with horrid and severe physical and psychological enslavement and elimination of Black men by White men.”

Cornel West best sums up both the Black male and White societal dilemma, both sexual and otherwise. “…the September 11, 2001 attacks gave White Americans a glimpse of what it means to be a Black person in the United States - feeling "unsafe, unprotected, subject to random violence and hated for who they are." "Since 9/11," he said, "the whole nation has the blues, when before it was just Black people." West added, “Myths are part of a wider network of

White-supremacist lies whose authority and legitimacy must be undermined…there is simply no way out for all of us other than living out the truth we proclaim about genuine humane interaction in our physical and sexual lives. By living against the grain we keep alive the possibility that the visceral feelings about Black bodies fed by racist myths and promoted by market-driven quests for stimulation do not forever render us obsessed with sexuality and fearful of each other’s humanity” (1999).

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CHAPTER THREE

RESEARCH METHODOLOGY AND DESIGN

The present study is designed as a first step in the accumulation of a body of scientific fact that may provide the bases for sounder generalizations about the sexual behavior of certain groups and, some day, even of our American population as a whole.” (Kinsey, 1958). “The

Sheafe Survey on Black Male Sexuality”, is an original, on-line research instrument developed for this purpose.

DATA

Data for this study was obtained by means of an electronic survey questionnaire posted at a designated web site on the portal web site, www.usamensnetwork.com. Participants were introduced to the interviewer/researcher through a brief bio. In addition a brief introduction to other researchers and pioneers in the file of sexology was provided. They were then introduced to the study and informed of its purpose and the benefits of participation. An estimated time to compete the survey was given. No monetary incentives were provided for completion of the survey.

According to Kinsey, “any study which depends upon obtaining data from large numbers of people must have an appeal which is sufficient to win the whole –hearted cooperation of persons of every sort. In the present instance, the chief appeal has been altruistic-an invitation to contribute to basic scientific research, an opportunity to help others by sharing one’s experience.”

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Respondents were linked from www.usamensnetwork.com to www.surveymonkey.com.

The survey questions were answered through the use of video ‘computer-assisted self-interview’

(CASI) technology. The advantage of this survey method is that the respondents are not compelled to interact with the interviewer, subsequently; any issues pertaining to negative personality interaction are omitted. “With CASI technologies, the role of the interviewer is minimized...” (Gribble, et. Al., 1999) “Research also indicates that people responding to electronic surveys are less influenced by social desirability and more inclined to share information that they might not disclose through traditional written questionnaires or interviews.

Perhaps this is because they believe that their responses are more anonymous and secure

“(Buchanan, 2000; McKenna & Bargh, 2000; Rhodes et al., 2003). Alfred Kinsey’s’ Sexual

Behavior in the Human Male (1948) cited 521 questions used as a guideline to assist the researcher in developing questions in the current survey. The primary difference between this and Kinsey’s survey is that Kinsey’s results were gathered through face-to-face interviews. This survey was completely anonymous.

Of 211 questions covered in the survey, the first 89 questions were General Information in nature: age, marital status, and highest educational level. Respondents were then given three

(3) choices with regard to their sexual preference: ‘Homosexual’, ‘Heterosexual’ or ‘Bisexual’.

The respondents that answered ‘homosexual’ and ‘bisexual’ were then asked the same series of

questions. The respondents that answered ‘heterosexual’ were given questions relating to their

sexual preference. Also included in the questions asked of the heterosexual respondents were

questions related to their attitudes on homosexuality and bisexuality. Ethical guidelines for

human sex research were followed in accordance with the American Psychological Association

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(APA), the American Medical Association (AMA) and the Society for the Scientific Study of

Sex (SSSS) (Rhodes et al., 2003).

METHODOLOGY AND PROCEDURES

“The Sheafe Survey on Black Male Sexuality,” is the first fact-finding survey that attempts an in-depth exploration of the sexual behavior of Black males. It attempts to define and examine many commonly associated myths and stereotypes projected upon Black male sexual behavior. The goal of the present study is to accumulate an objective determined body of fact concerning the sexual practices of Black men, thus avoiding any social or moral interpretations concerning the results. An introductory survey question asks respondents to list one myth that they heard about Black males. The reminder of the survey was multiple-choice question.

(Appendix B)

RESEARCH DESIGN

This research is quantitative, fact-finding, descriptive research design to define the sexual practices of Black men and to investigate societal myths and answer questions about their sexual practices.

SAMPLE

One hundred and thirty five (135) males responded to this survey from 22 American states: Alabama, Arizona, Arkansas, California, Connecticut, Delaware, District of Columbia,

Florida, Georgia, Illinois, Maryland, Massachusetts, Michigan, Missouri, New Jersey, New

York, North Carolina, Ohio, Pennsylvania, South Carolina, Texas, Virginia, and respondents from the United Arab Emirates. The respondents were volunteers, subsequently, a non- probability sample called convenience sampling was used. The respondents were volunteers.

The non-probability sample is appropriate in the use of a descriptive approach when describing

163 the findings of a particular group in an exploratory way. The ethnicity of the respondent group is

African ancestry.

“The Sheafe Survey on Black Male Sexuality”, is a nonprobability sampling , because

population elements were selected on the basis of their availability (e.g., because they

volunteered) or because of this researcher's personal judgment that they are representative.

Because this researcher used whatever individuals were available rather than selecting from the

entire population this sample is called a convenience sample. Because some members of the

population have no chance of being sampled, the extent to which a convenience sample –

regardless of its size – actually represents the entire population cannot be known.

It is virtually impossible to make direct observations of every individual in the population

being studied, subsequently data was collected from a subset of individuals – a sample – and

those observations were used to make inferences. The sample of respondents correspond to the

larger population on the characteristic(s) of interest in this survey, subsequently the conclusions

from this sample are applicable. It should be noted that this is an ongoing survey and future

investigations and marketing will substantially increase the number of participants and could

possibly drastically alter the results contained herein.

DATA COLLECTION INSTRUMENT

Participants were informed of the survey through business card size flyers that were placed in public places such as grocery stores and banks in African American communities in various cities. In addition, potential respondents were notified by word of mouth. Internet marketing was also conducted at www.myspace.com to an African American population. A newspaper ad in ‘VOICE’, a weekly, African American free newspaper that is distributed in the

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Hampton Roads Area of Virginia (Virginia Beach, Norfolk, Portsmouth, Chesapeake, Hampton,

New Port News and Suffolk) was purchased. There is additional distribution in the Richmond,

Petersburg cities. The advertising was inserted for four weekly issues in the winter of 2007. The marketing campaign commenced on November 13, 2006 and although the survey currently remains available on-line, the final poll utilized for this work ended on March 30, 2007. The participants, who, to date, volunteered to participate in the study prior to the closing date, were informed of their anonymity and privacy.

ANALYSIS OF DATA TECHNIQUE

The information gathered from the respondents to this survey was presented to the

respondents as a survey where questions were asked that had fixed (multiple choice) answers.

Question number two was open–ended. Respondents could answer this question in

sentence/essay form. The data was tabulated using the Homestead website/statistical designer,

Survey Monkey Graphs and Charts. Statistical analysis is prepared using the software, Statistical

Package for Social Sciences (SPSS). Descriptive statistics was used and provides information to

summarize and analyze the data and draw conclusions.

LIMITATIONS

A disadvantage of this type of survey is that because respondents view the questions on a computer screen and enter their answers by using the computer keyboard, this technique may challenge a respondent’s ability to read the question with understanding. Also, in anonymous electronic research one must be aware of and consider methodological biases. “An individuals’ memory cannot be accepted as the complete source of information with regard to an individuals' sexual history. “There are both deliberate and unconscious cover-ups especially of more taboo items. There is also a difference in the ability of people of diverse mental levels and educational

165 backgrounds to answer questions with precisions in interviews.” (Kinsey 1958). Alfred Kinsey identified these limitations more than 48 years ago. Another limitation is that the Internet population has a slight bias towards younger, more computer literate users, though this is changing all the time and becoming more representative of the population. “As the reach of the

Internet expands to include a greater proportion of the general population…online surveys will become more representative of the population at large.” (sysurvey.com) “Internet users tend to be younger, better educated, more affluent, and more likely to be male than nonusers.” (Rhodes et al., 2003).

According to Alfred Kinsey, It is difficult for most people who have not kept sexual diaries and those individuals who are not accustomed to thinking in terms of statistics and numbers to gauge the average number of sexual encounters they have on a regular basis.

Most people are inclined to remember frequencies for periods when activities were regular, and to forget those periods in which there was interference with activity. He asserts, “While other sources of (sexual) outlet may fill in some of the gaps, these blank periods are not always taken into account by a subject who is estimating averages for a history” (Kinsey, 1958).

It must be understood by all concerned that giving a sexual history is a voluntary matter, but when the respondent agrees to contribute they assume the responsibility of serving scientific accuracy. During the survey, the researcher is aware that memory fades over time, and estimates will be made on some questions. A significant disadvantage of the Internet-based sex surveys is that considerable sample selection basis exists. At present a digital divide exist, meaning that

Internet users are still not representative of the general U.S. population. As of this writing, due to the demographic bias, findings from Internet surveys must be cautiously interpreted. Internet- user demographics are rapidly evolving; however, as the Internet attracts an increasingly diverse

166 number of participants, we can expect that these individuals will become more comparable to the general population.

By the early 2000’s more then 50% of American adults had computers at home and more

than 80% of these individuals routinely logged on to the Internet. (Rhodes et al, 2003; U.S.

Government Working Group on Electronic Commerce, 2000) Challenges and disadvantages of

this approach to sex research include low response rates for Internet-based surveys and multiple

survey submissions ( Pealer & Weiler, 2000; Rhodes et al., 2003). Responses rates are presently

incalculable because Web counters that allow researchers to document the number of visits to a

web site are unable to differentiate between respondents and nonrespondents , however, data

gathered for this survey is verified by information contained at the web address,

www.surveymonkey.com.

Review of the IP address (Internet Protocol address) of each respondent verified that the

locations of the respondents were valid. To insure anonymity, there was no further attempt to

ascertain identity. An IP address is a unique address that certain electronic devices use in order to

identify and communicate with each other on a computer network utilizing the Internet Protocol

standard (IP)—in simpler terms, a computer address. Any participating network device—

including routers, computers, time-servers, printers, Internet Fax machines, and some

telephones—can have their own unique address.

An IP address can also be thought of as the equivalent of a street address or a phone

number (compare: VoIP (voice over (the) internet protocol)) for a computer or other network

device on the Internet. Just as each street address and phone number uniquely identifies a

building or telephone, an IP address can uniquely identify a specific computer or other network

device on a network. IP addresses are managed and created by the Internet Assigned Numbers

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Authority (IANA). The IANA generally allocates super-blocks to Regional Internet Registries, who in turn allocate smaller blocks to Internet Service providers and enterprises. (‘IP’)

The Internet offers researchers a “virtual world” for conducting innovative sex research.

However, this new world also poses new ethical issues in the areas of subject recruitment and

privacy. A major ethical issue is associated with the use of unsolicited e-mail to recruit research

participants.. Privacy issues are especially acute when doing sex research in cyberspace.

Unfortunately “promises of anonymity on the Internet can rarely, if ever, be given with 100%

certainty, since a persistent hacker or an official with a court order may be able to discover the

identity of research participants ” ( Binik et al, 1999). Risks of exposure are small, but a few

incidents have been reported. To minimize participants’ risk Internet researchers are increasingly

utilizing special techniques to provide anonymity.

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CHAPTER FOUR

The study was conducted over 138 days, (November 13, 2006 – March 30, 2007) producing a snapshot of the sexual behavior and attitudes of Black males.

DEMOGRAPHIC DATA

Demographics include the country of the respondents, states where they reside, age and ancestry. The individuals that participated in the survey were between the ages of nineteen and sixty-five years of age. The distribution of the sample according to these various demographics characteristics follows.

Country of the respondents:

Total number of respondents, 100% ------135

United Arab Emirates, 0.8% ------1

United States, 99.2%------117

Number of respondents that skipped this question------17

States where respondents reside:

Twenty two American states: Alabama, Arizona, Arkansas, California, Connecticut, Delaware,

District of Columbia, Florida, Georgia, Illinois, Maryland, Massachusetts, Michigan, Missouri,

New Jersey, New York, North Carolina, Ohio, Pennsylvania, South Carolina, Texas, Virginia

What is your family's ancestry?

Response Response Percent Total

African American 82.8 % 96

African 2.6% 3

West Indian 3.4% 4

Haitian 1.7% 2

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Native American 0.9% 1

South American 0% 0

Canadian 0% 0

United Kingdom or other European 1.7% 2 countries

Unknown 0% 0

Other (please 6.9% 8 specify)

Total Respondents 116

(skipped this question) 19

PRESENTATION AND ANALYSIS

The present study represents an attempt to accumulate an objective determined body of facts about the sexual practices of Black Males that avoids moral interjection on the facts. The data in this study are secured through an Internet survey. This is the first such study of it kind, focused on the sexual practices of Black males. It is an ongoing study. The data presented herein is being utilized for the purpose of this dissertation and should be regarded as a test sample of a preliminary analysis. The purpose of the research contained in this survey is to produce estimates of the prevalence of knowledge, attitudes, opinions, behaviors, and sexual characteristics of

Black males. To facilitate data entry and analysis, most questions are structured in a ‘closed- ended’ format, which limits the respondents to making a choice between four or more predetermined alternative responses. The survey contained one ‘open-ended’ question: “Please list one sexual belief or myth that you have heard about black men.” This question was asked of all respondents.

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One hundred eighteen (118) individuals responded and seventeen (17) skipped this question. See: Appendix B

A secondary question pertaining to the responses was then asked.

“In your opinion is this myth true?”

127 respondents answered the question.

8 respondents declined to answer this question.

33 respondents or 26% answered that they believed the myth to be true

57 respondents or 44.9% answered that they disbelieved the myth

37 respondents or 29.1% answered that they were unsure of the myths validity.

ASSUMPTIONS AND LIMITATIONS OF THE RESEARCH DESIGN

Although anonymous, information collected in the study was of a self-report nature, which, due to the sexual nature of the subject being queried, may be prone to some inaccuracy as a result of less than accurate recall and lack of information. In addition, some participants tend to express views that are consistent with social standards and try not to present themselves negatively.

This social desirability bias may also lead respondents to self-censor their actual views; however, this self–censoring may be minimized due to the anonymity of the survey.

FOUR TARGETED STEREOTYPES IN THIS STUDY

Although the complete survey (See: Appendix D) contains over two hundred (200) questions, the following four (4) common stereotypes were targeted in this survey.

• Black Males penises are Macrophallic.

• Black Male potency and virility are greater than white males.

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• Black males are obsessed with the idea of having sex with white women.

• Black men are permissive in their sexual affairs.

These stereotypes are address in the questions outlined in (Appendix C) Note: The limitations of this study are outlined in, “Assumptions and Limitations of the Research Design” and are further hindered by the total number of respondents which is too small to meet the statistical assumptions to project the results accurately. It should be noted that this study serves as a starting point for further research only and is not meant to be definitive in its conclusions. As further respondents contribute, a reassessment will be necessary to reach further suppositions.

The primary hypotheses presented in this volume are:

• That the sexual practices of Black males are virtually unknown because no in-depth study

has ever been conducted specifically for this population;

• That society's speculations concerning the sexual practices of Black males are based on

myths, stereotypes and innuendo placed upon them by White European patriarchal

society.

Four stereotypes are the focal point of this study:

• Black Males penises are Macro phallic.

• Black Male potency and virility are greater than white males.

• Black males are obsessed with the idea of having sex with white women.

• Black men are permissive in their sexual affairs.

FINDING AND DISCUSSION

Questions pertaining to the four (4) specific stereotypes are grouped within this material.

No specific conclusions are drawn from the research presented. Of much importance is that the number of participants in this quantitative, fact-finding; descriptive research design study is too small to be representative of the entire population.

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To date, the total number of respondents of the target audience is one hundred thirty five

(137) and cannot meet the statistical assumptions to project the results accurately or reliably to the total audience. The most important implication of this limitation is that future researchers should refrain from drawing any conclusions about the actual prevalence of specific concerns, attitudes, or beliefs among the target audience based solely on this survey. The results should be critically examined by Social Scientists and sexologist within the broader context of their own training, expertise, and familiarity with the Black male target population.

The current survey is ongoing and available at www.usamensnetwork.com. The results contained here are presented as a preliminary, partial analysis. Additional respondents will allow for ongoing analysis that will yield more extensive data and analysis.

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CHAPTER FIVE

CONCLUSION

In summary, Todd Wooten in his book, White Men Can’t Hump (2006) states coarsely but nonetheless truthfully, throughout history, “White men basically practiced Prison Sex

Psychology…it is the belief that, the person getting fucked in the ass is gay, and the person doing the fucking is straight, the person sucking a dick is gay, and the person getting his dick sucked is straight. Many White men certainly believed that Blacks were beast(s), but for some bizarre reason the person fucking the beast was considered the model of humanity.” The deliberate misinterpretations of African culture by the British explorers, the negative sexual imaging of the black male that has been communicated throughout the world for generations is still perpetrated through high tech means. The deliberate falsification of patterns of behavior, disregarding cultural differences and the intentional creation of myth and folklore concerning the black males sexual practices by white males, has, successfully altered the perceptions of other races toward the black male and, worse, has become, in some instances, self fulfilling prophesy.

From the 1500’s when the first explorers visited Africa the African was portrayed as lustful, lewd and vile when in fact research has proven that it was they, the European, who had the overwhelming obsession with sex and sexuality. As an example, to the African, minimal clothing and artistic drawings that portrayed sexual acts as a way of celebrating fertility was portrayed as Eros in nature.

The European successfully cloaked their true behaviors and attitudes behind a veil of pseudo-nobility. An example would be the false image of Victorian morality that hid the decadence in Europe during the time of Queen Victoria from 1837-1901 and throughout the 19 th

174 century in general. During this era, there was an apparent contradiction between the widespread cultivation of an outward appearance of dignity and restraint and the prevalence of social phenomena that included prostitution. While Queen Victoria kept a collection of pictures of nude men, those going for a swim in the ocean were expected to use a bathing machine. This contraption was part of ‘sea-bathing etiquette’ which was more rigorously enforced upon women than men, but was expected to be observed by people of both sexes. The device was intended to allow people to wade at the beach without violating Victorian notions of modesty by completely covering their bodies with this roofed and walled wooden cart about the size of a small outdoor shed. Two to three people entered the cart and then rolled it into the ocean. Most had solid wooden walls; others had canvas walls over a wooden frame. ‘Bathing machine’)

Nowhere is the hypocritical nature of this white patriarchal culture more evident that in the teachings of Christianity. Throughout slavery in America the teachings of Christianity were ignored, discarded and deliberately misinterpreted for the selfish gain of a people. Mercy and tolerance were replaced with wanton mercilessness. As an example, the myth that the sexual conduct of the black man is bestial is false when, based on the documented behaviors of

European imperialist throughout history, it is impossible to negate their sexual behaviors. In a review of slavery in America the actions of the members of that society are more clearly associated with those of barbarians or primitive savages. As part of this false Christian doctrine during this era, egocentric self-seeking supplanted unselfishness, deceitfulness and guile replaced honesty and integrity. Heartlessness existed instead of sympathy and most of all; the doctrine of equality was completely disregarded. J. A. Roger's assets in From “Superman” to Man, (1996)

“The Germans of 1854…built up a theory of inferiority of the other peoples of the white race.

Some of these so-called inferior whites have, in turn, built up a similar theory about the darker

175 peoples.” Christianity and its teachings of benevolence became a mere convenience to control another people for self-serving greed and avarice. The outward appearance of Christian Agape love cloaked the true libidinous desire of eroticism and lust that the white slave masters perpetrated on the slave women. Further, the penis of the Black male was targeted as an object of sin and justified by false interpretation of the Bible. “Throughout much of Church history there has been a desire to split the human person into two distinct substances – body and soul (or spirit). In the formative years of the Christian Church the soul was aligned more with spiritual things (E.g. God) whilst the body became aligned with worldly things (sin). The body was understood as being sinful in that it was the reason why people were distracted from pursuing spiritual matters. To escape the physical world in favor of the spiritual one was seen to be the ideal (leading to salvation). As a consequence Christians became suspicious of the body and as a result human emotions were considered to be untrustworthy/unhelpful especially when understood as something that would lead people away from the spiritual realm. From this it is clear to see why sex became a number one target for concerned theologians. It is also likely that the Christian Church was influenced by Greek attitudes towards the body as well. In ‘Phaedo’ the philosopher Plato writes: “The body fills us with loves and desires and fears and all sorts of fancies and a great deal of nonsense… [The man who pursues truth does so by] cutting himself off as much as possible from his eyes and ears and virtually all the rest of his body, as an impediment which by its presence prevents the soul from attaining to truth and clear thinking.

Within the Christian Church there remain many different viewpoints concerning sex and its role within human relationships. In the end this may ultimately be due to the fact that the majority of

Christians seem never to have fully accepted the human sexual drive as something God given and good (and embraced it as such)” (www.faithnet.org.uk).

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This research has already investigated and discussed, in detail, the many myths and stereotypes surrounding the sexuality of black males. Many of these myths, although proved fictitious are still believed. For Example, Samuel Gridley Howe, the commissioner of the

American Freedmen’s Inquiry commission in 1863, debunked the myth that during slavery, black males had an overwhelming desire to have sex with white females. The American

Freedmen’s Inquiry commission was an organization that was formed under the United States

Civil War Department. It was a federal agency designed specifically to address the problems, and the rights, of the newly freed people and to promote the incorporation of emancipated slaves into mainstream American society. Portions of the testimonies contained in the Commissions report that detailed the true intent of many Southern and Northern white women of all classes were shelved for many years. Howe was eventually forced to concede that it was White women who overwhelmingly desired the Black man instead of the reverse. He summarized the proceedings of his panel in his final report, he states, “It is certain that the inevitable tendency of American

Slavery is not only to bring about promiscuous intercourse among Blacks, and between Black women and White men, but also to involve White women in the general depravity, and to lower the standard of White female purity…the subject is repulsive but whoever examine critically the evidence of the social condition of the slave States, sees that the vaunted superior virtue of

Southern women is mere boast and sham.”(Howe, 1863) “David Goodman Croly, noted antebellum editor, wrote in 1864, one year before the end of the Civil War: “Nor are the

Southern women indifferent to the strange magnetism of association with a tropical race…(just the opposite). The mothers and daughters of the aristocratic slaveholders are thrilled with a strange delight by daily contact with their dusky male servitors…and this is the secret of the strange infatuation of the Southern women with the hideous barbarism of slavery. Freedom she

177 knows would separate her forever from the colored man while slavery retains him by her side. It is idle for the Southern woman to deny it; she loves the Black man, and the raiment she clothes herself with is to please him…”

Another travesty is that from the earliest interaction between the African and European, innuendo and hearsay was not enough to demean the black man and his sexuality. Science was also employed. Dr. Charles Wilkinson, MD, noted in an article he wrote in The American

Journal of Psychiatry, (1970) “Undoubtedly there are more beliefs, attitudes and hypothesis that have been formulated into ‘scientific’ documents, thus perpetrating the fallacies found in myth about black people.”

In an article by Tim Wise, “Sloppy Statistics, Bogus Science and the Assault on Racial

Equity,” he states,

The history of racial "science" is replete with contradictions, and rationalizations for white racial supremacy. As an example, when data has emerged that contradicts the racist views of scientists, they have simply altered their arguments to take account of the new scientific "reality" and to allow them to maintain their existing perceptions of superiority and inferiority. As Tucker notes (1994), at the turn of the century, scientists were saying that the tendency for blacks to do far better on memory-skill tests than whites was due to their being "closer to the primitive state" where memory was more important and functional than higher-order skills, logic, reason, etc. Then 10 years later, when tests began to show that the children of rich whites scored better on memory tests, these same scientists insisted that their superior performance was due to their "greater intelligence." Then many years later, these same scientists once again changed their minds when new memory tests showed that poor and black kids with "low IQ's" had excellent memories that surpassed those of wealthier folks and whites. Another of the "definitive" studies…was a 1929 study, in which 293 blacks in South Africa were given the Army Beta Test and scored a mean of 65. But this test was administered by M.L. Finch, an open protagonist of the view that blacks were inherently inferior, even before he had done any studies to "prove" such a thing: he was, in other words, hardly a pure, unbiased scientist. Furthermore, the Beta Test was one of the most culturally biased tests in the world at that time: one question on the 1929 version in dispute showed people playing tennis without a net. To get full credit for the question, one would have to draw the net in the picture— something few black Africans could have possibly known to do in 1929, having never been exposed to the game. A leading proponent of the Beta Test, C.C. Brigham, actually admitted that the test had no validity whatsoever for non-Americans: a fact totally

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ignored…

Science sought to prove the bestiality of black males by using his superior penis size as proof of an animalistic relationship. The penis became racialized. The sexual libido of the

African was equated to the sex drive of the sub-Saharan African male Baboons whose phallus is almost always erect and if a male boon is locked alone in a cage, he will eventually die from his unsatisfied desire to copulate. The smell of a female can drive a male baboon to insanity. “Some explorers…argued that the ape was the offspring of the Negro and some unknown African beast.” (Spears, 1991) “Nowhere was the supposed link between the African’s penis and his

bestial sexuality cited more often, or more insistently than in the United States. There, the image

of the African slave as a walking penis had another origin separate from speculations emanating

from specimen jars or the Bible.” (Freedman, 2001)

Using pseudo scientific theories to prove the inferiority of black males, prominent

scientist erroneously and calculatingly theorized that the European brain was larger than the

African. The Caucasian’s larger brain proved his intellectual superiority and civilized status, but

the Negro’s larger penis proved his intellectual inferiority and innate savagery. Although Edward

Tyson (1650-1708) is regarded as the founder of comparative anatomy, which compares the

anatomy between species, Professor Blumenbach, a professor of medicine at Göttingen

University was the first scholar to show the value of comparative anatomy in the study of human

history. Ironically, he was one of the only intellectuals of his era to reject the notion of African

inferiority. “…most racial thinkers based many of their important conclusions on the same

criterion-the African’s penis. It was stared at, feared (and in some cases desired), weighed,

interpreted via scripture, meditated on by zoologist and anthropologist, preserved in specimen

179 jars, and most of all, calibrated. And, in nearly every instance, its size was deemed proof that the

Negro was less a man than a beast.” (Freidman 2001)

The myth about racism is that the word applies only to extremist hate groups and “an insignificant section of the population” (Leech, 1999). People who deny racism or who through their privileged social positions are shielded from suffering the stringent effects of past and current racism comfortably, hold this view. Philomena Essed, a Surinamese sociologist, states in

Everyday Racism , (1991) “The notion that whites, because of their skin colour and ‘culture’, are superior to other peoples and on that basis, should also be able to exercise power and control over them, is a colonial inheritance. It has been passed implicitly from generation to generation.

Feelings of superiority are included so naturally in the socialization of whites, in their upbringing, their education, the media, and politics - in short, in the entire organization and functioning of society- that many whites do not recognize the racism in their attitudes and behavior toward blacks”

According to Wilkinson (1970), “Recent years have produced a growing change from the belief in the inferiority of black people on a genetic basis to a belief in the inferiority of black people on a sociopathological basis. This is founded on the fact that the trials and tribulations undergone during years of legal subjugation, followed by a freedom of sorts, have created a set of complexities that have produced behavioral and adjustment patterns that deviate on a white middle-class yardstick. Scholars of the 18 th and 19 th centuries erred by failing to investigate and analyze objectively the culture and social background of blacks imported from Africa and hence failed to see that large groups of people were being forced into an alien cultural mold. Scholars and behavioral scientist of the 20 th century are erring by making judgments of ghetto blacks

based entirely on an idealized norm that may not only be alien for many blacks but probably is

180 also apocryphal. Foremost in the sociopathological tangle are the treatises on the disintegration or lack of family structure in the black community.” (Pettigrew, 1964) Perhaps the most popular of these themes is that the black community has been forced into the model of a matriarchal family structure, which is labeled as being out of line with the rest of American society.”(Dept of

Labor, 1964) According to an article written by F. E. Wawrose, in The American Journal of

Psychiatry (1968) “It is explicit in this statement that some of the type of family structure prevails as the norm in American society. Indeed it does, but it is questionable whether the patriarchal structure that is held is such esteem and taken for granted is really the norm of white middle-class America…”“One may wonder if the marked emphasis placed upon a matriarchy in the black community is in reality a result of the projection of the anxiety of the white male community. These fears could be a result of the insidious slipping away of the system of patriarchy, which nevertheless is clung to tenaciously as an ego-strengthening need” (Wilkinson,

1970).

Unfortunately even in contemporary society, many black males are still consumed with toxic shame. This shaming described by John Bradshaw, was systematically used to destroy blacks self image and turn blacks against themselves. This was, I theorize, part of the strategy to control black sexuality. According to Hutchinson, (1997) the image of the malevolent black male is based on durable and time-resistant bedrock of myths, half-truths, and lies. The image was created during the European conquest of Africa, nurtured during slavery, artfully refined during the nadir of segregation, and revived during the Ronald Regan-George Bush-Newth Gingrich

Years. “The bulk of the ideas that we have, which we claim as out own, are actually rooted in the inherited mental trauma of slavery” (Ali, 1994). I posit that this psychic trauma is deeply imbedded in the cerebral cortex of black societal thought. In a human the cerebral cortex plays a

181 central role in many complex brain functions including memory, perceptual awareness and thought. I theorize that the same effect can occur in a group consciousness.

“…Two components appear to dominate behavior in man. First there remains in him, as

part of his evolutionary heritage, an old brain. This is his animal brain, which appears to be

concerned with the affective nature of sensory sensations-pleasure and pain. Anatomically, the

old brain is referred to as the hypothalamus. A second part of man’s brain is found to cover the

first like a skullcap. This appears to be his thinking and reasoning brains, his most recently

evolved brain, and the factor that differentiates from most from lower forms of animal life. It is

termed the cerebral cortex. We sometimes refer to individual whose cerebral cortices have been

damaged as vegetables. While this is unkind, it is, nevertheless, rather descriptive. It must be

noted, therefore that the cortex has a vested interest when it comes to being more than a

vegetable that is, when it comes to human worthwhileness. Loss of human dignity is a very

traumatic experience for the cerebral cortex. Having become ‘thingified’ or reduced to

animalistic functions like the old brain, the cortex frequently reacts (negatively)” (Burt and

Brower, 1975). Can any rational person doubt that even though black males have had been

demeaned and labeled with many sexual falsehoods, there still remains an element of this

population that has ‘bought in’ to the many myths and stereotypes and subsequently is, what I

term ‘socially vegetized’. After centuries of programming this is to be expected. Alvin Morrow

asserts in Breaking The Curse Of Willie Lynch – The Science of Slave Psychology. (2003) “In a nutshell, a modern slave can easily be defined as a person that carries in his or her mind the old ideas, plans, and will of the old traditional slave maker, even, though they are no longer physically detained.” “The masking behavior that black males have devised to hide their pain and protect themselves from further insult are extensive and unique. Even though masking is

182 unnecessary in particular situations or with certain people; nevertheless it is the proud signature of a group struggling to create its own identity in spite of deadening subjugation. Historically, the black mask of roles, facades, shields, fronts, and gaming helped to ensure survival. This created what Nielson calls a ubiquitous “curtain of invisibleness.”(Nielson, 1977)

Bell Hooks in We Real Cool; Black Men and Masculinity (2004), states “The story of

Isis and Osiris offers a vision of healing that runs counter to the Western notion of individual healing, of the sick person alone doing the work to be well. It is a vision of healing that invites us to consider that a human being may be broken in some fundamental way that does not enable them to mend without healing intervention, without the help of loved ones. Isis is the loved one who knows her counter part so well; she knows where the pieces fit. This myth provides a healing paradigm for black females and males who have suffered so long because of the myriad ways we are physically dismembered in a culture of domination. It invites us to use our imitations therapeutically, to take myth and re-vision it in our image. Certainly, when we consider the lot of black males in this nation at his critical time, when we face the crisis in black male spirit, we recognize that intense suffering rends us, breaks our heart, it also breaks us open.

In that revealed and exposed vulnerability lays the hope of reconciliation, renewal, and reconstruction. This glorious myth, the tale of Isis and Osiris, reminds us that no matter how broken, how lost we are, we can be found. Our wounded souls are never beyond repair. Black females and males can use this myth to nurture the memory of sustained connection with one another, of a love that has stood and can stand the test of time and tribulation. We can choose a love that will courageously seek out the wounded soul, find you, and dare to bring you home again, doing what must be done to help put the bits and pieces together again, to make us whole.

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This is real cool. This is real love.”

IMPLICATIONS

This ongoing study of the sexual practices of black men will provide continuing research in an effort to debunk myths, stereotypes and folklore that are continually spread and maintained through most forms of modern mass communication. Unfortunately, even black males accept many of these myths and stereotypes as fact. W.E.B. Dubois asserts “It is a peculiar sensation, those double –consciousness, this sense of always looking at one’s self through the eyes of others, of measuring one’s soul by the tape of a world that looks on in amused contempt and pity.

One ever feels his twooness,-an American, a Negro: two souls, two thoughts unreconciled strivings, two warring ideas in one dark body, whose dogged strength alone keeps it form being torn asunder”. (Dubois, 1903)

It is this researcher’s opinion; forums for dialogue must commence to address black sexuality. “Neither black men or black women can make it out of the myths and stereotypes that imprison then unless they both get out, since the degradation of both are inseparable though not identical.” (West, 1999)

The need to offer sex education on Black Sexuality to all practicing clinicians, educators, those in the medical and criminal justice arenas may began to debunk myths. It is essential that a course that focuses on Black Sexuality from an Afrocentric perspective become a mandatory part of the curriculum in the field of sexology especially given the fact that sexology is the systematic and scientific study of human sexual behavior. It is imperative that a discourse on black sexuality be included in all curriculums of Higher learning (colleges), programs focused on black studies, and all behavioral sciences (sexology, sociology, anthropology, psychology, social work, criminal justice, psychiatry,) Individuals who provide mental health services to African

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Americans should be required to attend a discourse focused on black sexuality. Black sexuality will also need to be addressed in churches and in schools and should be offered in schools of

Christian theology.

Michael Eric Dyson, states in his work, Race Rules – Navigating the Color Line, (1997)

“It is more difficult to figure out how we can have a healthy sense of black Christian sexuality identity in a world where being black has been a sin, where black sexuality has been viewed as pathology, and where the inability to own-and to own up to- our black bodies has led us to devalue our own flesh. We must recover the erotic uses of our bodies from distortions of white racism and traps of black exploitation. We must liberate ourselves to embrace the Christian bliss of our black bodies.” In conclusion, in spite of the monumental achievements of the civil rights movement the vast difference between espoused values of equality and the lived realities of inequality must be addressed head-on, both sexually and otherwise. National Urban League

President and CEO Hugh B. Price sums it up this way, “The multiethnic, multiracial, multicultural character of the American nation is going to become more and more and more evident…"this…has come sooner than was predicted!”

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APPENDIX A1

Wall mural of Mercury (Pompeii).

From Wikipedia

The two-dimensional work of art depicted in this image is in the public domain in the United States and in those countries with a copyright term of life of the author plus 100 years. This photograph of the work is also in the public domain in the United States (see Bridgeman Art Library vs. Corel Corp)

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APPENDIX A2

"Practical Amalgamation," a colored lithograph made by Edward W. Clay in 1839, presents a reversal of the existing "sexual order" under slavery. In this picture, the white male has lost control over the sexuality of black men and white women. According to Phillip Lapsansky, "this cartoon illustrates--and promotes--the ante abolitionists' deepest racial and sexual fears, showing a vigorous black man being fondled by a lovely and willing white woman; and, to underscore the revulsion of this misalliance, an effete, unappealing white man courts a grotesquely caricatured black woman."

The Library Company of Philadelphia

The work of art depicted in this image is in the public domain in the United States and in those countries with a copyright term of life of the author plus 100 years.

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APPENDIX A3

The fertility god Priapus weighs his most prized possession his penis.

Reproduced from, “A Mind of its Own” (Freidman, 2001)

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APPENDIX A4

Ithyphallic Osiris. Papyrus from the New Kingdom.

Reproduced from “Black Eros”, De Rachewiltz (1964)

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APPENDIX A5

New Kingdom. Stone stele with phallic and anthropocephalic characteristics, traces of coloring.

Reproduced from “Black Eros”, De Rachewiltz (1964)

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APPENDIX A6

Fezzan, Ti-n-Lalan: Rock-incision. Masked ithyphallic individual.

Reproduced from “Black Eros”, De Rachewiltz (1964)

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APPENDIX A7

Southern painting, Rhodesia: showing intercourse, a rock inverted

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APPENDIX A8

Tel Issaghen: Rock-incision.

Ritual Intercourse

Reproduced from “Black Eros”, De Rachewiltz (1964)

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APPENDIX A9

Fezzan, Ti-n-Lalan: Rock-incision.

Scene representing ritual intercourse

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APPENDIX A10

Papyrus from the New Kingdom

Shu, the god of the atmosphere, separating his daughter Nut from the embrace of her brother Geb.

Reproduced from “Black Eros”, De Rachewiltz (1964)

195

APPENDIX B

“Open Ended” Results Detail

This is a multiple-choice survey. However, before we begin, please answer this question in essay form. Please list one sexual belief or myth that you have heard about black men. Thank you

Total Respondents 118 Skipped this Question 17

NOTE: The following answers are presented without editing.

1. That all black men have large sexual organs and long endurance ability 2. great lovers 3. The myth that Black men are sex driven animals. 4. All black men have a big penis 5. THAT WE ARE INGNORANT SEXUAL CREATURES. 6. That they have bigger then normal penis size. This myth has been around for as long as I can remember and is still said to this day. 7. All black men have big dicks and find it impossible to be with one woman 8. All black men have good sex 9. black men can't act professional 10. all black men have big dicks 11. white women love black men's cock 12. That we are very attentive to detail. 13. That black men are better in bed. 14. we have a strong sex drive. 15. We are all well hung 16. bigger dick better in bed 17. That African American man are great in the art of sexual pleasures. African American men have a large appetite for sex. Some African American men are also sensitive about sex too. 18. All black males have a large penis. 19. Black men just started or just mastered the art of giving oral sex. 20. Black men have big dicks. 21. I have heard that black men have a large penis. 22. We hate to perform oral sex, but love to receive it.

196

23. that we are very angry. 24. we have huge dicks 25. We are huge 26. Black men like to have sex more than and go longer than white men. 27. big feet big penis 28. Black men can not be satisfied by one woman. 29. They have large penis. 30. We are all well endowed. 31. Black men do not like to perform oral sex. 32. black men have larger man hoods 33. That black men do not participate in oral sex. 34. once you go black you wont go back 35. All black men are largely endowed. 36. They all have a big penis 37. men generally have large genitals 38. Dark skin black men have larger penis size than light skinned black men 39. That Black men have endless stamina. 40. That Black men have big penises. In my opinion a great number of black men have big penises. 41. Large Penis 42. one sexual belief or myth that I have heard about black men is that they all have large penises. 43. African American men are more endowed than their Caucasian counterparts. 44. Black man's penis is larger than other races. 45. Black men have larger penises than other men. 46. One sexual belief that I have Heard about black men is that they perfected the eating of pussy. 47. They don't go down on woman. 48.

49. Bigger Johnson 50. Large Penis' 51. Most black men are well hung. 52. Huge penis 53. That Black Men Hang like horses 54. All black men have large penis' 55. large penis 56. Black men are promiscuous.

197

57. All black men have big penis 58. That all Black men have large penis 59. They all cheat on their significant others. 60. My penis is very large 61. Once you go black you won't go back. 62. I have heard that they have huge penises. 63. size does matter 64. we are stronger than others 65. All black men have big dicks. 66. That they/we have large sexual organs 67. Penis Size 68. We are well packaged. 69. big penis 70. We have the biggest penis 71. they have big penis. 72. Black men are well endowed. 73. Black men have big penises 74. Great lovers 75. big tools 76. Most black men have a large penis. 77. We don't believe in oral sex 78. The obvious one. That we are usually well endowed. 79. big dicks 80. Black men has large penises 81. Black Men are too focused on sex. More than their other ethnic counterparts. 82. All are great in bed. 83. I've heard tale of black men being sex-starved and incapable of maintaining any sort of physical discipline. Not to mention the age old black men are naturally bigger than white men. 84. Have large penises 85. n/a 86. All black men have big penis's. THIS IS LORRIE. Hi 87. I have heard that black men are more inclined to rape than whites due to our propensity toward a high sex drive. 88. All Black men have over sized penises 89. Most Black males do have larger penises. And they like to play bed to bed with many women.

198

90. All black men have big dicks. 91. Large penis 92. Black men are exceptionally large. 93. My belief is that everyone is entitled to his or her own sexual belief. I believe in heterosexual actives of various sorts including but not limited to monogamous male/female relationships, ménage a trios, orgies, swinging, double penetration, oral fixations, role playing, light S & M, food incorporation...etc. 94. Like most people that I know, the most common myth that I have heard is that black men penis' are larger than most! Another myth that I have heard is that they tend to be more aggressive lovers! 95. THAT THEIR DICKS ARE BIGGER 96. That black men have a bigger penis than other races. 97. Black men have big dicks. 98. I often hear that African American women like African American men because they are good in bed! 99. They always go hard ! 100. All Black men cheat. 101. black men are know to be large in size 102. That they have extra large penises. 103. Most black men have a large penis. 104. Large penis 105. that all black men have a large penis 106. One belief is that black men are more sexually active than white men. 107. All black men have extremely high sex drives and above average sizes penis'. 108. One sexual myth about Black (African descent) men is that they have huge penises. 109. That all of are Mandingo Warriors in bed. 110. BLACK MEN HAVE LARGE PENIS 111. big penis 112. Black men have a larger than average penis. 113. Black men have a bigger penis than most races. 114. Black men are harder to deal with then white men. 115. Pretty boys are gay, or the general "down low" theory. 116. All black men have big dicks. 117. My friend told me that a girl friend of his told him that she got pregnant for oral sex. 118. Black men feel that white women are easier to get along with than black women

199

APPENDIX C

TABLES OF FOUR STEREOTYPES TARGETED IN THIS STUDY

1. Black Men’s Penises are Macrophallic.

1A. What is your approximate penis length when hard? (In inches) (Important: Please do not exaggerate)

Response Response Percent Total

1-3 inches 1.9% 2

4-5 inches 2.8% 3

5-6 inches 15.1% 16

6-7inches 26.4% 28

7-8 38.7 % 41 inches

9-11 14.2% 15 inches

12 -15 0% 0 inches

15+ 0.9% 1

Total Respondents 106

(skipped this question) 29

Response Response Percent Total

1 1% 1

2 18.3% 19

3 29.8% 31

4 35.6 % 37

5 10.6% 11

6 1.9% 2

7 0% 0

200

1B. What is your approximate penis length when soft? (In inches)

1C. What is your approximate penis circumference when hard? (Circumference relates to the size of your penis in circumference (around) rather than the length)

Response Response Percent Total I do not have any 33.3 % 34 idea

1-3 33.3 % 34 inches

4-5 inches 20.6% 21

5-6 inches 4.9% 5

5-7inches 3.9% 4

7-8 inches 0% 0

9-11 3.9% 4 inches

12+ inches 0% 0

Total Respondents 102

(skipped this question) 33

1D. Have you ever measured your penis with a ruler or are you estimating?

Response Response Percent Total Yes I have 62.3 % 66 measured it

I am 37.7% 40 estimating

Total Respondents 106

(skipped this question) 29

1E.How old were you when you last measured yourself?

201

Response Response Percent Total Never measured 24.8% 26 it

5-10 years 2.9% 3 old

10-15 6.7% 7

15-20 18.1% 19

20-30 27.6 % 29

30-40 11.4% 12

40-50 6.7% 7

50-60 1.9% 2

60+ 0% 0

Total Respondents 105

(skipped this question) 30

1F. Have you ever used a penis enlarger or pump?

Response Response Percent Total

Yes 6.7% 7

No 92.4 % 97

I do not know what 1% 1 this is

Total Respondents 105

(skipped this question) 30

1G. Are you circumcised?

Response Response Percent Total

Yes 81 % 85

No 19% 20

Total Respondents 105

(skipped this question) 30

202

1H. As you get older has your penis become larger or smaller?

Response Response Percent Total

larger 37.5 % 39

smaller 6.7% 7

same size 30.8% 32

I’m not 25% 26 sure

Total Respondents 104

(skipped this question) 31

1I.If you like to look at pornographic movies do you ever compare your penis size to the men in the movies you are viewing?

Response Response Percent Total

Yes 42% 37

No 58 % 51

Total Respondents 88

(skipped this question) 47

2. Black Males Potency and Virility are Greater than White Men.

2A. After having an orgasm approximately how long does it take you before you are ready to have sex again?

Response Response Percent Total Usually after one 4.4% 4 orgasm I’m done

The next 2.2% 2 day

5-10 12.2% 11 minutes

10 -20 22.2% 20 minutes

30minutes 13.3% 12

1 hour or 5.6% 5 more

203

Not sure 2.2% 2

Depends on whom 37.8 % 34 I’m with

Total Respondents 90

(skipped this question) 45

2B. If you currently have or in the past have had a white girlfriend or significant other, does it make you feel good when you think that some white men or women might be upset? (click all that apply)

Response Response Percent Total I don’t think white 16.7% 11 men a re upset

I don’t think that white 12.1% 8 women are upset

Yes, very, 9.1% 6 very happy

I don’t give a damn 74.2 % 49 what white folks think

In my mind, it’s pay back 4.5% 3 for what they did to our race

Total Respondents 66

(skipped this question) 69

2C. Do you think that women of other races ( not black) think that all black men want to have sex with them?

Response Response Percent Total

yes 34.5% 30

no 39.1 % 34

no opinion 26.4% 23

Total Respondents 87

(skipped this question) 48

204

2D. After having an orgasm approximately how long does it take you before you are ready to have sex again?

Response Response Percent Total Usually after one 4.4% 4 orgasm I’m done

The next 2.2% 2 day

5-10 12.2% 11 minutes

10 -20 22.2% 20 minutes

30minutes 13.3% 12

1 hour or 5.6% 5 more

Not sure 2.2% 2

Depends on whom 37.8 % 34 I’m with

Total Respondents 90

(skipped this question) 45

2E. Do you feel that because you are black you are naturally better at sex than other races?

Response Response Percent Total Of course, everyone 5.6% 5 know that

I’m not sure 5.6% 5

Not 88.9 % 80 necessarily

Total Respondents 90

(skipped this question) 45

2F. How often do you suffer from erectile dysfunction? (Unable to achieve a hard-on)

Response Response Percent Total

Often 2.2% 2

Often but I’m on medication 5.6% 5 which causes the problem

205

Once in a while when 20% 18 I’m not in the mood

Once in a while when my partner 0% 0 says the wrong thing

Depends on whom 8.9% 8 I’m with

Only when I’m high on 4.4% 4 alcohol or drugs

Never 58.9 % 53

Total Respondents 90

(skipped this question) 45

2G. Have you ever sought medical attention or taken medication for problems with erectile dysfunction?

Response Response Percent Total

Yes 11.5% 9

No 88.5 % 69

Total Respondents 78

(skipped this question) 57

3. Black Men are Obsessed With the Idea of Having Sex with White Women.

3A. Rate your level of attraction to White women on a scale of 1 to 10. (one being the least attracted and 10 being the most attracted)

Response Response Percent Total

1 10.5% 9

2 5.8% 5

3 2.3% 2

4 7% 6

206

5 22.1 % 19

6 10.5% 9

7 8.1% 7

8 12.8% 11

9 4.7% 4

10 16.3% 14

Total Respondents 86

(skipped this question) 49

3B. Rate your level of attraction to Hispanic women on a scale of 1 to 10. (one being the least attracted and 10 being the most attracted)

Response Response Percent Total

1 3.5% 3

2 1.2% 1

3 3.5% 3

4 2.4% 2

5 7.1% 6

6 10.6% 9

7 9.4% 8

8 15.3% 13

9 10.6% 9

10 36.5 % 31

Total Respondents 85

(skipped this question) 50

3C. Rate your level of attraction to Black women on a scale of 1 to 10. (one being the least attracted and 10 being the most attracted)

Respo nse Response Percent Total

1 4.7% 4

207

2 1.2% 1

3 0% 0

4 0% 0

5 3.5% 3

6 3.5% 3

7 1.2% 1

8 5.8% 5

9 10.5% 9

10 69.8 % 60

Total Respondents 86

(skipped this question) 49

3D. Rate your level of attraction to Oriental women on a scale of 1 to 10. (one being the least attracted and 10 being the most attracted)

Response Response Percent Total

1 10.7% 9

2 8.3% 7

3 9.5% 8

4 13.1 % 11

5 9.5% 8

6 11.9% 10

7 10.7% 9

8 10.7% 9

9 8.3% 7

10 7.1% 6

Total Respondents 84

(skipped this question) 51

208

3E. Do you think that most white women believe that all black men want to have sex with them?

Response Response Percent Total

Yes 38.1% 32

No 61.9 % 52

Total Respondents 84

(skipped this question) 51

3F. Do you think that most white women believe that all black men want to have sex with them?

Response Response Percent Total

Yes 38.1% 32

No 61.9 % 52

Total Respondents 84

(skipped this question) 51

3G. Do you believe that women of other races find you attractive?

Response Response Percent Total

Yes 50 % 43

No 2.3% 2

I don’t 30.2% 26 know

Some do 17.4% 15

Total Respondents 86

(skipped this question) 49

3H. If you answered yes to the previous question how did you come to this conclusion?

Response Response Percent Total They tell 48.3 % 29 me

I see the way they 26.7% 16 look at me

I’ve had sex with so 8.3% 5 many of them that

209

they must like me

I‘m not sure how i 16.7% 10 know but i know

Total Respondents 60

(skipped this question) 75

3I.In your opinion do black men who have white girlfriends feel that they are better than other black men?

Response Response Percent Total

Yes 24.4% 21

No 75.6 % 65

Total Respondents 86

(skipped this question) 49

4. Black Men are Promiscuous in Their Sexual Affairs.

4A. How many women(men) have you lived with without being married and what was the combined period of time for all of the women(men)?

# of women(men)

Response 1 2 3 4 5 6 7 8 9 10+ Total Women you have lived 51% 26% 14% with without 0% (0) 3% (2) 3% (2) 1% (1) 0% (0) 0% (0) 1% (1) 72 (37) (19) (10) being married:

Total Length of time

Response 1-3 years 4-7 years 8-12 years 13+ Total Women you have lived with without 64% (44) 13% (9) 12% (8) 12% (8) 69 being married:

Total Respondents 73

(skipped this question) 62

4B. What is the longest period of time you have been married to the same person?

Response Response

210

Percent Total

1 - 6 2.7% 2 months

6 months – 1.3% 1 1 year

1 – 3 years 13.3% 10

3 – 5 years 9.3% 7

5-10 years 20% 15

10 -15 25.3 % 19 years

15 – 20 14.7% 11 years

20 -30 10.7% 8 years

30 - 2.7% 2 40years

50+ 0% 0

Total Respondents 75

(skipped this question) 60

4C. When was the first time you cheated on your spouse?

Response Response Percent Total During the 1st year of 26% 20 marriage

1-5th year 18.2% 14

5-10th 5.2% 4 year

10+ years 2.6% 2

Never 48.1 % 37

Total Respondents 77

(skipped this question) 58

4D. Please select the number of times you have cheated:

Response Response Percent Total

1 – 2 times 32.5% 13

2 – 4 times 17.5% 7

4 – 6 times 7.5% 3

211

6 – 8 times 2.5% 1

8 – 10 2.5% 1 times

10 + 37.5 % 15 times

Total Respondents 40

(skipped this question) 95

4E. How many women (men) do you currently have sex with?

Response Response Percent Total

0 14.7% 11

1 54.7 % 41

2 13.3% 10

3 12% 9

4 0% 0

5+ 5.3% 4

Total Respondents 75

(skipped this question) 60

4F. In the past what was the most amount of girlfriends (boyfriends) that you have had at the same time?

Response Response Percent Total

1 24% 18

2 25.3 % 19

3 21.3% 16

4 14.7% 11

5+ 14.7% 11

Total Respondents 75

(skipped this question) 60

4G. Of that number how many were you sexually active with at the same time?

Response Response Percent Total

1 23.3% 17

212

2 27.4 % 20

3 23.3% 17

4 15.1% 11

5+ 11% 8

Total Respondents 73

(skipped this question) 62

4H. How many children do you have out of wedlock?

Response Response Percent Total

0 64.3 % 45

1 22.9% 16

2 7.1% 5

3 2.9% 2

4 1.4% 1

5 1.4% 1

6 0% 0

7 0% 0

8 0% 0

9 0% 0

10+ 0% 0

Total Respondents 70

(skipped this question) 65

4I. How many different Mothers are involved?

Response Response Percent Total

1 62.7 % 37

2 32.2% 19

3 3.4% 2

4 0% 0

213

5 1.7% 1

6 0% 0

7 0% 0

8 0% 0

9 0% 0

10+ 0% 0

Total Respondents 59

(skipped this question) 76

4J. Do you or did you help raise any of your children? Choose the best response

Response Response Percent Total I do not have any 1.5% 1 children

I only helped raise the child 16.4% 11 (children) birthed by my wife/wives

I only helped raise the child with 6% 4 whom I lived with their mother

I was sporadically in and out 1.5% 1 of my child lives

I only provided financially 1.5% 1 for my child

I provided both physically and 64.2 % 43 financially for my child

I was never there for 3% 2 my children

214

I was there for them but not as 6% 4 much as I should have been

Total Respondents 67

(skipped this question) 68

4K. What is the greatest numbers of different partners you have had sex with?

Response 0 1 2 3 4 5 6 7 8 9 10+ Average 25% 32% 27% In one day 7% (6) 5% (4) 2% (2) 0% (0) 0% (0) 1% (1) 0% (0) 0% (0) 3.12 (21) (27) (23) 16% 28% 18% 12% In one week 6% (5) 8% (6) 6% (5) 2% (2) 0% (0) 0% (0) 4% (3) 4.09 (13) (22) (14) (10) In one 16% 18% 12% 16% 7% (5) 8% (6) 8% (6) 8% (6) 3% (2) 4% (3) 1% (1) 5.30 month (12) (14) (9) (12)

Total Respondents 90

(skipped this question) 45

4L. Have you ever participated in group sex (orgies)?

Response Response Percent Total

Yes 44.2% 38

No 55.8 % 48

Total Respondents 86

(skipped this question) 49

215

APPENDIX D

Survey Presentation

1. How did you find out about this survey? (Check all that apply)

Response Response Percent Total Magazine 0.8% 1

Newspaper 2.3% 3

Website 6.2% 8

Word of 57.7 % 75 Mouth

Flyer 3.8% 5

Bumper 0% 0 Sticker

Other (please 30.8% 40 specify)

Total Respondents 130

(skipped this question) 7

2. This is a multiple-choice survey. However, before we begin, please answer this question in essay form. Thank you Please list one sexual belief or myth that you have heard about black men.

Total Respondents 120

(skipped this question) 17

3. In your opinion is this myth true?

Response Response Percent Total

Yes 26.4% 34

No 44.2 % 57

I don’t 29.5% 38 know

Total Respondents 129

(skipped this question) 8

2. GENERAL INFORMATION SECTION

216

1. What is your sexual orientation?

Response Response Percent Total Heterosexual (attracted to 96.7 % 118 the opposite sex)

Homosexual (attracted to 0.8% 1 the same sex)

Bisexual (attracted to 1.6% 2 both sexes)

Other (please 0.8% 1 specify)

Total Respondents 122

(skipped this question) 15

2. On average how often do you have sex? (Pick one from each time frame)

Response 0 1 2 3 4 5 6 7 8 9 10 10+ Average 48% 33% 5% 8% 3% 2% 0% 0% 0% 0% 0% 0% Daily 1.90 (29) (20) (3) (5) (2) (1) (0) (0) (0) (0) (0) (0) 13% 25% 22% 20% 7% 7% 1% 1% 0% 0% 0% 3% Weekly 3.43 (12) (22) (20) (18) (6) (6) (1) (1) (0) (0) (0) (3) 10% 14% 12% 12% 13% 4% 4% 6% 6% 4% 0% 16% Monthly 5.63 (8) (12) (10) (10) (11) (3) (3) (5) (5) (3) (0) (13)

Total Respondents 122

(skipped this question) 15

3. What country do you currently reside in?

Response Response Percent Total

Afghanistan 0% 0

ÅLand 0% 0 Islands

Albania 0% 0

Algeria 0% 0

American 0% 0 Samoa

Andorra 0% 0

Angola 0% 0

217

Anguilla 0% 0

Antarctica 0% 0

Antigua And 0% 0 Barbuda

Argentina 0% 0

Armenia 0% 0

Aruba 0% 0

Australia 0% 0

Austria 0% 0

Azerbaijan 0% 0

Bahamas 0% 0

Bahrain 0% 0

Bangladesh 0% 0

Barbados 0% 0

Belarus 0% 0

Belgium 0% 0

Belize 0% 0

Benin 0% 0

Bermuda 0% 0

Bhutan 0% 0

Bolivia 0% 0

Bosnia And 0% 0 Herzegovina

Botswana 0% 0

Bouvet 0% 0 Island

Brazil 0% 0

British Indian Ocean 0% 0 Territory

Brunei 0% 0 Darussalam

Bulgaria 0% 0

218

Burkina Faso 0% 0

Burundi 0% 0

ambodia 0% 0

Cameroon 0% 0

Canada 0% 0

Cape Verde 0% 0

Cayman 0% 0 Islands

Central African 0% 0 Republic

Chad 0% 0

Chile 0% 0

China 0% 0

Christmas 0% 0 Island

Cocos (Keeling) 0% 0 Islands

Colombia 0% 0

Comoros 0% 0

Congo 0% 0

Congo, The Democratic 0% 0 Republic Of The

Cook Islands 0% 0

Costa Rica 0% 0

Cote D'Ivoire 0% 0

Croatia 0% 0

Cuba 0% 0

Cyprus 0% 0

Czech 0% 0 Republic

Denmark 0% 0

Djibouti 0% 0

219

Dominica 0% 0

Dominican 0% 0 Republic

Ecuador 0% 0

Egypt 0% 0

El Salvador 0% 0

Equatorial 0% 0 Guinea

Eritrea 0% 0

Estonia 0% 0

Ethiopia 0% 0

Falkland Islands 0% 0 (Malvinas)

Faroe Islands 0% 0

Fiji 0% 0

Finland 0% 0

France 0% 0

French 0% 0 Guiana

French 0% 0 Polynesia

French Southern 0% 0 Territories

Gabon 0% 0

Gambia 0% 0

Georgia 0% 0

Germany 0% 0

Ghana 0% 0

Gibraltar 0% 0

Greece 0% 0

Greenland 0% 0

Grenada 0% 0

Guadeloupe 0% 0

220

Guam 0% 0

Guatemala 0% 0

Gu ernsey 0% 0

Guinea 0% 0

Guinea - 0% 0 Bissau

Guyana 0% 0

Haiti 0% 0

Heard Island And 0% 0 Mcdonald Islands

Holy See (Vatican City 0% 0 State)

Honduras 0% 0

Hong Kong 0% 0

Hungary 0% 0

Iceland 0% 0

India 0% 0

Indonesia 0% 0

Iran, Islamic 0% 0 Republic Of

Iraq 0% 0

Ireland 0% 0

Isle Of Man 0% 0

Israel 0% 0

Italy 0% 0

Jamaica 0% 0

Japan 0% 0

Jersey 0% 0

Jordan 0% 0

Kazakhstan 0% 0

221

Kenya 0% 0

Kiribati 0% 0

Korea, Democratic 0% 0 People'S Republic Of

Korea, 0% 0 Republic Of

Kuwait 0% 0

Kyrgyzstan 0% 0

Lao People'S Democratic 0% 0 Republic

Latvia 0% 0

Lebanon 0% 0

Lesotho 0% 0

Liberia 0% 0

Libyan Arab 0% 0 Jamahiriya

Liechtenstein 0% 0

Lithuania 0% 0

Luxembourg 0% 0

Macao 0% 0

Macedonia, The Former 0% 0 Yugoslav Republic Of

Madagascar 0% 0

Malawi 0% 0

Malaysia 0% 0

Maldives 0% 0

Mali 0% 0

Malta 0% 0

Marshall 0% 0 Islands

Martinique 0% 0

222

Maurita nia 0% 0

Mauritius 0% 0

Mayotte 0% 0

Mexico 0% 0

Micronesia, Fed erated 0% 0 States Of

Moldova, 0% 0 Republic Of

Monaco 0% 0

Mongolia 0% 0

Montserrat 0% 0

Morocco 0% 0

Mozambique 0% 0

Myanmar 0% 0

Namibia 0% 0

Nauru 0% 0

Nepal 0% 0

Netherlands 0% 0

Netherla nds 0% 0 Antilles

New 0% 0 Caledonia

New Zealand 0% 0

Nicaragua 0% 0

Niger 0% 0

Nigeria 0% 0

Niue 0% 0

Norfolk 0% 0 Island

North ern Mariana 0% 0 Islands

Norway 0% 0

Oman 0% 0

223

Pakistan 0% 0

Palau 0% 0

Palestinian Territory, 0% 0 Occupied

Panama 0% 0

Papua New 0% 0 Guinea

Paraguay 0% 0

Peru 0% 0

Philippines 0% 0

Pitcairn 0% 0

Poland 0% 0

Portugal 0% 0

Puerto Rico 0% 0

Qatar 0% 0

Reunion 0% 0

Romania 0% 0

Russian 0% 0 Federation

Rwanda 0% 0

Saint Helena 0% 0

Saint Kitts 0% 0 And Nevis

Saint Lucia 0% 0

Saint Pierre 0% 0 And Miquelon

Saint Vincent And The 0% 0 Grenadines

Samoa 0% 0

San Marino 0% 0

Sao Tome 0% 0 And Principe

Saudi Arabia 0% 0

Senegal 0% 0

224

Serbia And 0% 0 Montenegro

Seychelles 0% 0

Sierra Leone 0% 0

Singapore 0% 0

Slovakia 0% 0

Slovenia 0% 0

Solomon 0% 0 Islands

Somalia 0% 0

South Africa 0% 0

South Georgia And The South 0% 0 Sandwich Islands

Spain 0% 0

Sri Lanka 0% 0

Sudan 0% 0

Suriname 0% 0

Svalbard And 0% 0 Jan Mayen

Swaziland 0% 0

Sweden 0% 0

Switzerland 0% 0

Syrian Arab 0% 0 Republic

Taiwan, Province Of 0% 0 China

Tajikistan 0% 0

Tanzania, United 0% 0 Republic Of

Thailand 0% 0

Timor-Leste 0% 0

Togo 0% 0

225

Tokelau 0% 0

Tonga 0% 0

Trinidad And 0% 0 Tobago

Tunisia 0% 0

Turkey 0% 0

Turkmenistan 0% 0

Turks And Caicos 0% 0 Islands

Tuvalu 0% 0

Uganda 0% 0

Ukraine 0% 0

United Arab 0.8% 1 Emirates

United 0.8% 1 Kingdom

United 98.3 % 118 States

United States Minor 0% 0 Outlying Islands

Uruguay 0% 0

Uzbekistan 0% 0

Vanuatu 0% 0

Venezuela 0% 0

Viet Nam 0% 0

Virgin Islands, 0% 0 British

Virgin 0% 0 Islands, U.S.

Wallis And 0% 0 Futuna

Western 0% 0 Sahara

Yemen 0% 0

Zambia 0% 0

Zimbabwe 0% 0

226

Total Respondents 120

(skipped this question) 17

4. If you answered that you live in the United States, what State do you reside in?

Response Response Percent Total

Alabama 0.8% 1

Alaska 0% 0

Arizona 0.8% 1

Arkansas 2.5% 3

California 0.8% 1

Colorado 0% 0

Connecticut 1.7% 2

Delaware 0.8% 1

District of 0.8% 1 Columbia

Florida 9.2% 11

Georgia 12.6% 15

Hawaii 0% 0

Idaho 0% 0

Illinois 0.8% 1

Indiana 0% 0

Iowa 0% 0

Kansas 0% 0

Kentucky 0% 0

Louisiana 0% 0

Maine 0% 0

Maryland 12.6% 15

Massachusetts 0.8% 1

Michigan 0.8% 1

227

Minnesota 0% 0

Mississippi 0% 0

Missouri 1.7% 2

Montana 0% 0

Nebraska 0% 0

Nevada 0% 0

New 0% 0 Hampshire

New Jersey 2.5% 3

New Mexico 0% 0

New York 11.8% 14

North Carolina 1.7% 2

North Dakota 0% 0

Ohio 0.8% 1

Oklahoma 0% 0

Oregon 0% 0

Pennsylvania 1.7% 2

Rhode Island 0% 0

South 1.7% 2 Carolina

South Dakota 0% 0

Tennessee 0% 0

Texas 2.5% 3

Utah 0% 0

Vermont 0% 0

Virginia 30.3 % 36

Washington 0% 0

West Virginia 0% 0

Wisconsin 0% 0

228

Wyoming 0% 0

Total Respondents 119

(skipped this question) 18

5. What is your age?

Total Respondents 117

(skipped this question) 20

6. Approximately how old were you the first time you had sex

Less Response 5-10 10-15 15-20 20-25 25-30 30-40 40-50 50+ than 5 Average 20% 58% 13% Oral Sex: 0% (0) 3% (4) 3% (3) 3% (3) 1% (1) 0% (0) 4.03 (23) (68) (15) 43% 45% Penetration: 0% (0) 7% (7) 4% (4) 0% (0) 2% (2) 0% (0) 0% (0) 3.53 (43) (45)

Total Respondents 119

(skipped this question) 18

7. What is your approximate weight?

Response Response Percent Total 100 – 150 4.2% 5 lbs

150 – 200 45 % 54 lbs

200 – 250 35.8% 43 lbs

250 – 300 14.2% 17 lbs

300 lbs + 0.8% 1

Total Respondents 120

(skipped this question) 17

8. What is your height?

Response Response Percent Total

Below 4 ft 0% 0

4 – 5 ft 0% 0

229

5 – 6 ft 95.8 % 114

7 – 8 ft 3.4% 4

7 ft + 0.8% 1

Total Respondents 119

(skipped this question) 18

9. What is the highest level of education you’ve achieved?

Response Response Percent Total

No formal education 0.8% 1

Completed Elementary School 0.8% 1 only

Completed Elementary and 0% 0 Middle School only

Attended High School but dr opped 2.4% 3 out

High School 16.1% 20 Graduate

Completed General Education Requirements (GED) 4% 5 and received a certificate

Completed a Trade 6.5% 8 or Technical School

Attended College/University 19.4 % 24 but dropped out

Completed an 9.7% 12 Associates Degree

Completed a Baccalaureates 19.4 % 24 Degree

Attended Graduate School and 5.6% 7 discontinued before completion

Completed Graduate 15.3% 19 School

Total Respondents 124

(skipped this question) 13

3. Subject matter for the Trade or Technical School

230

1. What was the subject matter for the Trade or Technical School that you completed?

Total Respondents 7

(skipped this question) 130

4. The major of the Associates Degree

1. What was the major of the Associates Degree that you completed?

Total Respondents 12

(skipped this question) 125

5. The major of the Baccalaureate Degree

1. What was the major of the Baccalaureate Degree that you completed?

Total Respondents 24

(skipped this question) 113

6. The major of the Graduate Degree

1. What was the major of the Graduate Degree?

Total Respondents 26

(skipped this question) 111

7. GENERAL INFORMATION SECTION

1. What is your current occupation?

Response Response Percent Total

Unemployed 11.9% 14

Blue Collar Worker (construction, retail, 22% 26 mechanical – usually a ter m that refers to

231

physical labor)

White Collar (professional occupa tions that often 66.1 % 78 require a college degree or higher)

Total Respondents 118

(skipped this question) 19

2. Have you ever served time in the United States Armed Forces?

Response Response Percent Total

Yes 37% 44

No 63 % 75

Total Respondents 119

(skipped this question) 18

3. What is your annual income?

Response Response Percent Total Less than 8.5% 10 $10,000

$10,000 - 5.1% 6 $20,000

$20,000 - 5.1% 6 $30,000

$30,000 - 15.3% 18 $40,000

$40,000 - 29.7 % 35 60,000

60,000-80,000 13.6% 16

80,000+ 22% 26

Currently receiving 0% 0 Unemployment

Currently receiving 0% 0 Public Assistance

Currently receiving 0% 0 Disability

232

Currently receiving 0.8% 1 Retirement

Total Respondents 118

(skipped this question) 19

4. What is your family's ancestry?

Response Response Percent Total African 83.1 % 98 American

Africa n 2.5% 3

West Indian 3.4% 4

Haitian 1.7% 2

Native 0.8% 1 American

South 0% 0 American

Canadian 0% 0

United Kingdom or other 1.7% 2 European countries

Unknown 0% 0

Other (please 6.8% 8 specify)

Total Respondents 118

(skipped this question) 19

5. If you were born in the United States, but your family immigrated here from another country what generation American are you?

Response Response Percent Total 1st Generation (Parent(s) immigrated to 15.2% 14 the US and you were born here)

2nd Generation (Grandparents 4.3% 4 immigrated to the US and

233

your parent(s) were born here)

3rd Generation (Great- grandparents immigrated to the US and 7.6% 7 your grandparent(s) were born here)

4th Generation 25% 23 or higher

I don’t know 47.8 % 44

Total Respondents 92

(skipped this question) 45

6. How much do you know about your family history (roots)?

Response Response Percent Total I don’t know my 6% 7 family history

I know a little bit about my 61.2 % 71 family history

I know a lot about 28.4% 33 my family history

I know everything about my 4.3% 5 family history

Total Respondents 116

(skipped this question) 21

7. Where did you learn about your family history (roots)?

Response Response Percent Total Family 4.3% 5 documents

Parent(s) and/or other family 85.3 % 99 members told me

234

I found out by searching the internet/family 5.2% 6 documents/and other means

I don’t know (choose this answer if you did not know one or both of 5.2% 6 your parents nationalities due to adoption or in cases of rape)

Other (please 0% 0 specify)

Total Respondents 116

(skipped this question) 21

8. Are you a child of mixed races? (Answer ‘yes’ if both of your parents are NOT black)

Response Response Percent Total

Yes 11.7% 14

No 86.7 % 104

I don’t know (choose this answer if you did not know one or both 1.7% 2 of your parents nationalities due to adoption or in cases of rape)

Total Respondents 120

(skipped this question) 17

8. Parents nationality

1. If you answered yes to the previous question please fill in the following:

Menu 1

British or Hispanic Native Response African White Black other (Any Asian Unknown American Total European Spanish

235

Countries or portugese speaking country) Mother’s 7% (1) 21% (3) 14% (2) 14% (2) 7% (1) 21% (3) 7% (1) 7% (1) 14 nationality:

Father’s 14% (2) 0% (0) 43% (6) 7% (1) 0% (0) 29% (4) 0% (0) 7% (1) 14 nationality:

Total Respondents 14

(skipped this question) 123

9. Biological (blood) parents

1. Were you raised by both of your biological (blood) parents?

Response Response Percent Total

Yes 63.3 % 76

No 36.7% 44

Total Respondents 120

(skipped this question) 17

10. Two-parent home

1. If you answered no, were you raised in a two-parent home?

Response Response Percent Total

Yes 32.6% 14

No 67.4 % 29

Total Respondents 43

(skipped this question) 94

11. Single parent home

1. If you answered no, were you raised in a single parent home?

Response Response Percent Total

Yes 88.9 % 24

236

No 7.4% 2

This question does not 3.7% 1 apply to me

Total Respondents 27

(skipped this question) 110

12. Adopted

1. Were you adopted?

Response Response Percent Total

Yes 2.5% 1

No 92.5 % 37

This question does not 5% 2 apply to me

Total Respondents 40

(skipped this question) 97

13. Who raised you

1. If none of the above questions relate to you whom were you raised by?

Response Resp onse Percent Total

Grandparent(s) 23.1% 6

Sibling (brother or 0% 0 sister)

Other relative (aunt, uncle, 7.7% 2 cousin)

Foster Home 7.7% 2

Other (please 61.5 % 16 specify)

Total Respondents 26

237

(skipped this question) 111

14. GENERAL INFORMATION SECTION

1. Was at least one of the individuals that raised you Black?

Response Response Percent Total

Yes 94.7 % 107

No 5.3% 6

Total Respondents 113

(skipped this question) 24

2. What is your religious preference? –Drop list-

Response Response Percent Total Agnostic (I am not sure if there is a 3.6% 4 higher being as in God)

Atheist (I do not believe in a 1.8% 2 God or a higher being)

Baptist 34.8 % 39

Eastern 0% 0 Orthodox

Greek 0% 0 Orthodox

Muslim 2.7% 3

Jewish 0.9% 1

Jewish 0% 0 (Orthodox)

Pentecostal 4.5% 5

Methodist 4.5% 5

Buddhist 0.9% 1

Catholic 8% 9

238

Christian 26.8% 30

No 11.6% 13 Preference

Total Respondents 112

(skipped this question) 25

3. How often do you attend church?

Response Response Percent Total

Never 18.6% 21

Occasionally 46 % 52

Holidays only 6.2% 7

Regularly 26.5% 30

Every time there is a church 2.7% 3 service I attend

Total Respondents 113

(skipped this question) 24

4. What is your current marital status?

Response Response Percent Total

Single 35.1% 40

Married 49.1 % 56

Divorced 12.3% 14

Separated 3.5% 4

Total Respondents 114

(skipped this question) 23

5. How many women(men) have you lived with without being married and what was the combined period of time for all of the women(men)?

# of women(men)

Response 1 2 3 4 5 6 7 8 9 10+ Total

239

Women you have lived 52% 26% 14% with without 0% (0) 3% (2) 3% (2) 1% (1) 0% (0) 0% (0) 1% (1) 73 (38) (19) (10) being married:

Total Length of time

Response 1-3 years 4-7 years 8-12 years 13+ Total Women you have lived with without 63% (44) 14% (10) 11% (8) 11% (8) 70 being married:

Total Respondents 74

(skipped this question) 63

6. How many times have you been married:

Response Response Percent Total

Never 32.7% 37

Once 48.7 % 55

Twice 12.4% 14

Three 4.4% 5

Four 0% 0

Five or 1.8% 2 more

Total Respondents 113

(skipped this question) 24

15. Your Marriage

1. What is the longest period of time you have been married to the same person?

Response Response Percent Total 1 - 6 2.6% 2 months

6 months – 1.3% 1 1 year

1 – 3 years 13.2% 10

3 – 5 years 9.2% 7

240

5-10 years 21.1% 16

10 -15 25 % 19 years

15 – 20 14.5% 11 years

20 -30 10.5% 8 years

30 - 2.6% 2 40years

50+ 0% 0

Total Respondents 76

(skipped this question) 61

2. When was the first time you cheated on your spouse?

Response Response Percent Total During the 1st year of 25.6% 20 marriage

1-5th year 19.2% 15

5-10th 5.1% 4 year

10+ years 2.6% 2

Never 47.4 % 37

Total Respondents 78

(skipped this question) 59

16. Cheated on your spouse

1. Please select the number of times you have cheated:

Response Response Percent Total

1 – 2 times 31.7% 13

2 – 4 times 17.1% 7

4 – 6 times 7.3% 3

6 – 8 times 2.4% 1

8 – 10 2.4% 1 times

241

10 + 39 % 16 times

Total Respondents 41

(skipped this question) 96

17. GENERAL INFORMATION SECTION

1. How many women (men) do you currently have sex with?

Response Response Percent Total

0 14.3% 11

1 54.5 % 42

2 13% 10

3 13% 10

4 0% 0

5+ 5.2% 4

Total Respondents 77

(skipped this question) 60

2. In the past what was the most amount of girlfriends(boyfriends) that you have had at the same time?

Response Response Percent Total

1 24.7 % 19

2 24.7 % 19

3 22.1% 17

4 14.3% 11

5+ 14.3% 11

Total Respondents 77

(skipped this question) 60

3. Of that number how many were you sexually active with at the same time?

Response Response

242

Percent Total

1 24% 18

2 26.7 % 20

3 24% 18

4 14.7% 11

5+ 10.7% 8

Total Respondents 75

(skipped this question) 62

18. Do you have any children

1. Do you have any children?

Response Response Percent Total

Yes 64 % 73

No 36% 41

Total Respondents 114

(skipped this question) 23

19. Your children

1. How many children are you the biological father of?

Response Response Percent Total

0 4.3% 3

1 32.9% 23

2 40 % 28

3 15.7% 11

4 4.3% 3

5 1.4% 1

6 0% 0

243

7 0% 0

8 1.4% 1

9 0% 0

10-12 0% 0

13-15 0% 0

15-20 0% 0

20+ 0% 0

Total Respondents 70

(skipped this question) 67

2. How many children do you have out of wedlock?

Response Response Percent Total

0 64.8 % 46

1 22.5% 16

2 7% 5

3 2.8% 2

4 1.4% 1

5 1.4% 1

6 0% 0

7 0% 0

8 0% 0

9 0% 0

10+ 0% 0

Total Respondents 71

(skipped this question) 66

3. How many different Mothers are involved?

Response Response Percent Total

244

1 61.7 % 37

2 33.3% 20

3 3.3% 2

4 0% 0

5 1.7% 1

6 0% 0

7 0% 0

8 0% 0

9 0% 0

10+ 0% 0

Total Respondents 60

(skipped this question) 77

4. Do you currently keep in contact with your child (children)?

Response Response Percent Total

Yes 94 % 63

No 6% 4

Total Respondents 67

(skipped this question) 70

5. Do you or did you help raise any of your children? Choose the best response

Response Response Percent Total I do not have any 1.5% 1 children

I only helped raise the child 16.2% 11 (children) birthed by my wife/wives

I only helped 5.9% 4 raise the

245

child with whom I lived with their mother

I was sporadically in and out 1.5% 1 of my child lives

I only provided financially 1.5% 1 for my child

I provided both physically and 63.2 % 43 financially for my child

I was never there for 2.9% 2 my children

I was the re for them but not as 7.4% 5 much as I should have been

Total Respondents 68

(skipped this question) 69

6. Do you have any interracial children?

Response Response Percent Total

Yes 18.1% 13

No 81.9 % 59

Total Respondents 72

(skipped this question) 65

20. Interracial children

1. If you answered yes to the previous question what is the race of their Mother? Select all that apply.

Response Response Percent Total This question 0% 0 does not

246

app ly to me

Caucasian 46.2 % 6

American 0% 0 Indian

Asian 7.7% 1

Hispanic 38.5% 5

American 0% 0 Indian

Unknown 0% 0

Other (please 15.4% 2 specify)

Total Respondents 13

(skipped this question) 124

21. GENERAL INFORMATION SECTION

1. What is your approximate penis length when hard? (In inches) (Important: Please do not exaggerate)

Response Response Percent Total

1-3 inches 1.9% 2

4-5 inches 2.8% 3

5-6 inches 14.8% 16

6-7inches 25.9% 28

7-8 38.9 % 42 inches

9-11 14.8% 16 inches

12 -15 0% 0 inches

15+ 0.9% 1

Total Respondents 108

(skipped this question) 29

2. What is your approximate penis length when soft? (In inches)

Response Response Percent Total

1 0.9% 1

247

2 17.9% 19

3 29.2% 31

4 35.8 % 38

5 11.3% 12

6 1.9% 2

7 0% 0

8 0.9% 1

9+ 1.9% 2

Total Respondents 106

(skipped this question) 31

3. What is your approximate penis circumference when hard? (Circumference relates to the size of your penis in circumference (around) rather than the length)

Response Response Percent Total I do not have any 33.7 % 35 idea

1-3 33.7 % 35 inches

4-5 inches 20.2% 21

5-6 inches 4.8% 5

5-7inches 3.8% 4

7-8 inches 0% 0

9-11 3.8% 4 inches

12+ inches 0% 0

Total Respondents 104

(skipped this question) 33

4. Have you ever measured your penis with a ruler or are you estimating?

Response Response Percent Total Yes I have 62 % 67 measured

248

it

I am 38% 41 estimating

Total Respondents 108

(skipped this question) 29

5. How old were you when you last measured yourself?

Response Response Percent Total Never measured 24.3% 26 it

5-10 years 2.8% 3 old

10-15 6.5% 7

15-20 18.7% 20

20-30 27.1 % 29

30-40 12.1% 13

40-50 6.5% 7

50-60 1.9% 2

60+ 0% 0

Total Respondents 107

(skipped this question) 30

6. Have you ever used a penis enlarger or pump?

Response Response Percent Total

Yes 7.5% 8

No 91.6 % 98

I do not know what 0.9% 1 this is

Total Respondents 107

(skipped this question) 30

249

7. Are you circumcised?

Response Response Percent Total

Yes 81.3 % 87

No 18.7% 20

Total Respondents 107

(skipped this question) 30

8. As you get older has your penis become larger or smaller?

Response Response Percent Total

larger 37.7 % 40

smaller 6.6% 7

same size 31.1% 33

I’m not 24.5% 26 sure

Total Respondents 106

(skipped this question) 31

9. Were did you spend most of your childhood?

Response Response Percent Total Urban (in a 61.7 % 66 city)

Suburban (outside of a 19.6% 21 city)

Rural (country or 15.9% 17 small town/village)

Parents were in military so 0% 0 we traveled

I moved 2.8% 3 often

Total Respondents 107

(skipped this question) 30

10. What was the income lever of your parents

250

Response Response Percent Total

Poor 24.8% 27

Middle 73.4 % 80 Class

Wealthy 1.8% 2

Total Respondents 109

(skipped this question) 28

11. As a child who did you look up to as a role model? (Check as many that apply)

Response Response Percent Total Father 56.5 % 61

Mother 50% 54

Preacher 12% 13

Teacher 20.4% 22

Pimp 2.8% 3

Hustler/Grifter 3.7% 4

Actor 7.4% 8

Brother 17.6% 19

Sports Figure 24.1% 26

Musician 13% 14

Relative 26.9% 29

Sister 12% 13

No, I had no 7.4% 8 role model

Other (please 17.6% 19 specify)

Total Respondents 108

(skipped this question) 29

12. Rate your relationship with your Mother on a scale of 1 to 10: 1 being very poor and 10 being exceptionally good

Response 1 2 3 4 5 6 7 8 9 10 Average 1 being very poor and 10 17% 10% 50% 1% (1) 2% (2) 4% (4) 4% (4) 4% (4) 6% (7) 4% (4) 8.31 being (18) (11) (54) exceptionally

251

good

Total Respondents 109

(skipped this question) 28

13. Rate your relationship with your Father on a scale of 1 to 10: 1 being very poor and 10 being exceptionally good

Response 1 2 3 4 5 6 7 8 9 10 Average 1 being very poor and 10 10% 11% 15% 12% 29% being 4% (4) 6% (6) 3% (3) 5% (5) 6% (7) 6.94 (11) (12) (16) (13) (31) exception ally good

Total Respondents 108

(skipped this question) 29

14. During your childhood, would you say that your Mother was domineering (overbearing/or forceful)?

Response Response Percent Total I did not grow up 5.5% 6 with my Mother

Never 25.7% 28

Sometimes 46.8 % 51

Most of the 12.8% 14 time

Always 9.2% 10

Other (please 0% 0 specify)

Total Respondents 109

(skipped this question) 28

15. During your childhood, would you say that your Father was domineering (overbearing or forceful)?

Response Response Percent Total I did not grow up with 20.2% 22 my Father

252

Never 22% 24

Sometimes 41.3 % 45

Most of the 8.3% 9 time

Always 6.4% 7

Other (please 1.8% 2 specify)

Total Respondents 109

(skipped this question) 28

16. Do you have any brothers or sisters?

Response Response Percent Total

Yes 93.6 % 103

No 6.4% 7

Total Respondents 110

(skipped this question) 27

22. Brothers or Sisters

1. How many full-blooded Sisters do you have? (Share the same Mother and Father as you)

Response Response Percent Total

0 36.3 % 37

1 34.3% 35

2 15.7% 16

3 4.9% 5

4 2.9% 3

5 2.9% 3

6 0% 0

7 2% 2

8 0% 0

253

9 0% 0

10 1% 1

11 0% 0

12-15 0% 0

15+ 0% 0

Total Respondents 102

(skipped this question) 35

2. How many full-blooded Brothers do you have? (Share the same Mother and Father as you)

Response Response Percent Total

0 44.6 % 45

1 22.8% 23

2 15.8% 16

3 10.9% 11

4 3% 3

5 0% 0

6 0% 0

7 0% 0

8 0% 0

9 2% 2

10 1% 1

11 0% 0

12-15 0% 0

15+ 0% 0

Total Respondents 101

(skipped this question) 36

3. How many half-blooded Brothers do you have? (Share one parent)

254

Response Response Percent Total

0 54 % 54

1 31% 31

2 9% 9

3 2% 2

4 3% 3

5 1% 1

6 0% 0

7 0% 0

8 0% 0

9 0% 0

10 0% 0

11 0% 0

12-15 0% 0

15+ 0% 0

Total Respondents 100

(skipped this question) 37

4. How many half-blooded Sisters do you have? (Share one parent)

Response Response Percent Total

0 59.4 % 60

1 23.8% 24

2 11.9% 12

3 1% 1

4 3% 3

5 0% 0

6 1% 1

7 0% 0

255

8 0% 0

9 0% 0

10 0% 0

11 0% 0

12-15 0% 0

15+ 0% 0

Total Respondents 101

256

23. GENERAL INFORMATION SECTION

1. How often were you "spanked" as a child?

Response Response Percent Total Only once 1.9% 2 Occasionally, for no specific 2.8% 3 reason Occasionall y, when I was 64.5 % 69 misbehaving Quite often 19.6% 21 All the time 7.5% 8 Never 3.7% 4

Total Respondents 107

(skipped this question) 28

2. Were you physically abused as a child?

Response Response Percent Total Yes 2.8% 3 No 85.2 % 92 (Never) Once (one 3.7% 4 time only) Occasionally (periodically throughout 5.6% 6 my entire childhood) Repeatedly (a single/brief period of 0% 0 time either spanning a few weeks or months) Repeatedly (throughout 2.8% 3 my entire childhood) Total Respondents 108

(skipped this question) 27

257

11. If you currently have or in the past have had a white boyfriend or significant other, does it make you feel good when you think that some white

men or women might be upset? (click all that apply) Response Response Percent Total I don’t think white 0% 0 men are upset I don’t think that white 0% 0 women are upset Yes, very, very 50 % 1 happy I don’t give a damn 50 % 1 what white folks think In my mind, it’s pay back 0% 0 for what they did t o our race Total Respondents 2

(skipped this question) 133

12. Do you feel that it is okay for a straight man to have a woman support him financially? Response Response Percent Total a real man would never let 33.3 % 1 a woman support him on ly a chump would work 0% 0 if he didn’t have to if he has the 33.3 % 1 money its fine every woman that loves 33.3 % 1 her man should

258

42. Hetersexual

1. Are you a transexual (a person who has undergone a sex change operation or a person who sexually identifies entirely with the opposite sex) Response Response Percent Total Yes 0% 0 No 100 % 87

Total Respondents 87

(skipped this question) 48

2. Are you a hermaphrodite (containing both male and female organs)

Response Response Percent Total Yes 0% 0 No 100 % 87

Total Respondents 87

(skipped this question) 48

3. In your opinion do black men who have white girlfriends feel that they are better than other black men? Response Response Percent Total Yes 24.4% 21 No 75.6 % 65

Total Respondents 86

(skipped this question) 49

4. Rate your level of attraction to White women on a scale of 1 to 10. (one being the least attracted and 10 being the most attracted) Response Response Percent Total 1 10.5% 9 2 5.8% 5 3 2.3% 2

259

5. Rate your level of attraction to Hispanic women on a scale of 1 to 10. (one being the least attracted and 10 being the most attracted)

Response Response Percent Total

1 3.5% 3

2 1.2% 1

3 3.5% 3

4 2.3% 2

5 7% 6

6 10.5% 9

7 9.3% 8

8 15.1% 13

9 10.5% 9

10 37.2 % 32

Total Respondents 86

(skipped this question) 51

6. Rate your level of attraction to Black women on a scale of 1 to 10. (one being the least attracted and 10 being the most attracted)

Response Response Percent Total

1 4.5% 4

2 1.1% 1

3 0% 0

4 0% 0

5 3.4% 3

6 3.4% 3

7 1.1% 1

8 6.8% 6

9 10.2% 9

260

10 69.3 % 61

Total Respondents 88

(skipped this question) 49

7. Rate your level of attraction to Oriental women on a scale of 1 to 10. (one being the least attracted and 10 being the most attracted)

Response Response Percent Total

1 10.5% 9

2 8.1% 7

3 10.5% 9

4 12.8 % 11

5 9.3% 8

6 12.8 % 11

7 10.5% 9

8 10.5% 9

9 8.1% 7

10 7% 6

Total Respondents 86

(skipped this question) 51

8. Do you believe that women of other races find you attractive?

Response Response Percent Total

Yes 50 % 44

No 2.3% 2

I don’t 30.7% 27 know

Some do 17% 15

Total Respondents 88

(skipped this question) 49

261

9. If you answered yes to the previous question how did you come to this conclusion?

Response Response Percent Total They tell 49.2 % 30 me

I see the way they 26.2% 16 look at me

I’ ve had sex with so many of 8.2% 5 them that they must like me

I‘m not sur e how i 16.4% 10 know but i know

Total Respondents 61

(skipped this question) 76

10. Do you think that most white women believe that all black men want to have sex with them?

Response Response Percent Total

Yes 37.2% 32

No 62.8 % 54

Total Respondents 86

(skipped this question) 51

11. Do you think that women of other races ( not black) think that all black men want to have sex with them?

Response Response Percent Total

yes 33.7% 30

no 39.3 % 35

no opinion 27% 24

Total Respondents 89

(skipped this question) 48

12. Is it okay to marry outside of your race

262

Response Response Percent Total

Yes 85.4 % 76

No 4.5% 4

No opinion 10.1% 9

Total Respondents 89

(skipped this question) 48

13. If y ou currently have or in the past have had a white girlfriend or significant other, does it make you feel good when you think that some white men or women might be upset? (click all that apply)

Response Response Percent Total I don’t think white 16.4% 11 men are upset

I don’t think that white 11.9% 8 women are upset

Yes, very, 9% 6 very happy

I don’t give a damn 74.6 % 50 what white folks think

In my mind, it’s pay back 4.5% 3 for what they did to our race

Total Respondents 67

(skipped this question) 70

14. Do you feel that it is okay to have a woman support you fianacially?

Response Response Percent Total A real man would never let 43.2 % 35 a woman support him

263

Only a chump would work 0% 0 if he didn’t have to

If he has the money 16% 13 its fine

Every woman that loves her man 17.3% 14 should support him financially

It’s never 14.8% 12 okay

It always 8.6% 7 okay

Total Respondents 81

(skipped this question) 56

15. Are you or have you ever been a professional pimp? (Women have given sexual favors to others and given you the money)

Response Response Percent Total

Yes 1.1% 1

No 98.9 % 87

Total Respondents 88

(skipped this question) 49

16. What term would you use to describe yourself? (check as many as apply)

Response Response Percent Total

Pimp 0% 0

Player 2.2% 2

Mack 0% 0

Gentleman 47.2 % 42

Male ho 0% 0

Stud 3.4% 3

Just an 32.6% 29 ordinary guy

264

Sugar daddy 0% 0

Chump 0% 0

Lame 0% 0

Fool for love 4.5% 4

None of the 4.5% 4 above

Other (please 5.6% 5 specify)

Total Respondents 89

(skipped this question) 48

17. What do you think about men who are professional pimps? (check all that apply)

Response Response Percent Total More power to 38.6 % 32 them

They should be ashamed 20.5% 17 of themselves

If I could do it I 3.6% 3 would

They are a 24.1% 20 disgrace

The men that give them their money 13.3% 11 must b e stupid as hell

I admire 0% 0 them

Total Respondents 83

(skipped this question) 54

18. In a lot of rap songs women are referred to as bitches, hoochies, hood rats spanks, tricks and hoes. is this okay with you to use these terms?

Response Response Percent Total

Yes 14.8% 13

265

No 70.5 % 62

No Opinion 14.8% 13

Total Respondents 88

(skipped this question) 49

19. Is it acceptable to call a woman a bitch? (check all that apply)

Response Response Percent Total

Never 46.6 % 41

On 5.7% 5 occasion

Depends on the 35.2% 31 situation

Depends 0% 0 on the man

Never 12.5% 11

Total Respondents 88

(skipped this question) 49

20. Do you prefer to have sex primarily with black women?

Response Response Percent Total

Yes 47.7 % 42

No 10.2% 9

Not 42% 37 necessarily

Total Respondents 88

(skipped this question) 49

21. Do you feel that black women are harder to please sexually than other women?

Response Response Percent Total

Yes 22.7% 20

No 44.3 % 39

I do n't 33% 29 know

266

Total Respondents 88

(skipped this question) 49

22. Do you communicate with your partner and tell them openly what you would like done to you sexually?

Response Response Percent Total

Yes, always 39.5% 34

No 4.7% 4

Sometimes 41.9 % 36

I wish I could 11.6% 10 be more open

I don't ask, I just make 0% 0 them do what I want

Other (please 2.3% 2 specify)

Total Respondents 86

(skipped this question) 51

43. If you could build your ideal sexual partner what would she physically possess?

1. BREAST

Response Response Percent Total Masculine, muscular 2.2% 2 chest

Enormous 11% 10 breasts

Sma ll 1.1% 1 breasts

Medium 85.7 % 78 breasts

Total Respondents 91

(skipped this question) 46

267

2. BEHIND

Response Response Percent Total Enormous 26.7% 24 butt

Small butt 1.1% 1

Medium 72.2 % 65 butt

Total Respondents 90

(skipped this question) 47

3. LEGS

Response Response Percent Total

Long legs 36.7% 33

Short legs 6.7% 6

Medium 56.7 % 51 legs

Total Respondents 90

(skipped this question) 47

4. HAIR

Response Response Percent Total

Long hair 44 % 40

Short hair 13.2% 12

Braids 6.6% 6

Long flowing 33% 30 hair Black

Long flowing 0% 0 hair Blond

Long flowing 2.2% 2 hair, other color

Bald head 1.1% 1

Total Respondents 91

268

(skipped this question) 46

5. LIPS

Response Response Percent Total

Big lips 13.2% 12

Small lips 4.4% 4

Medium 82.4 % 75 lips

Total Respondents 91

(skipped this question) 46

6. EYE COLOR

Response Response Percent Total

Black 3.4% 3

Blue 1.1% 1

Gray 1.1% 1

Brown 61.4 % 54

Green 12.5% 11

Hazel 20.5% 18

Total Respondents 88

(skipped this question) 49

7. WEIGHT

Response Response Percent Total

Plus size 2.2% 2

Skinny 4.3% 4

Medium 93.5 % 86

Total Respondents 92

(skipped this question) 45

269

8. SKIN COMPLEXION

Response Response Percent Total Very Dark 12.2% 11 skinned

Medium 55.6 % 50 complexioned

Light skinned 17.8% 16

Caucasian 4.4% 4 (white)

Hispanic 4.4% 4

Oriental 1.1% 1

Other 4.4% 4

Total Respondents 90

(skipped this question) 47

9. PERSONALITY #1

Response Response Percent Total

Submissive 63.2 % 55

Dominant 36.8% 32

Total Respondents 87

(skipped this question) 50

10. PERSONALITY #2

Response Response Percent Total

Aggressive 64 % 57

Docile 36% 32

Total Respondents 89

(skipped this question) 48

11. PERSONALITY #3

Response Response Percent Total

270

Bossy 14.8% 13

Obedient 85.2 % 75

Total Respondents 88

(skipped this question) 49

12. PERSONALITY #5

Response Response Percent Total Homebod y 38.5% 35 stay home

Very 61.5 % 56 Outgoing

Total Respondents 91

(skipped this question) 46

13. OUTWARD APPEARANCE (What he shows the public)

Response Response Percent Total

Slutty looking 1.2% 1

Conservative 93 % 80 looking

Shy 5.8% 5

Total Respondents 86

(skipped this question) 51

14. BEHIND CLOSED DOORS (What he shows you)

Response Response Percent Total

Slut 62.4 % 53

Shy 9.4% 8

Conservative 28.2% 24

Total Respondents 85

(skipped this question) 52

271

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