All Praise to White Authority and Dominance on 12/25 [Blacks don't relate to and serve Jesus in the Same Way for the same reasons Whites do, even though it appears they do and they think they do]

accommodationism – genuine American homegrown Third World socioeconomic conditions relative to wealth and health. An overlay of injurious interplay where everything in the nightmarish dream of the submissive minority blends with the dominant reality of the last Alabastion (Anglo-world) majority—a parody of oops too-late 21st century friendly fascism disguised as scientific socialism playing the role of monopoly capitalism, itself masked innocuously as captive capitalism. 2) giving the devil its tribute or due even as it is running after you to complete (perfect) its undoing of you—always getting caught on a “dismantled scene, where the wind plays sunset checkers with clouds of Big Mac wrappers” providing a sense of order to the chaos laminating your life. Why is the running joke always chasing those who have the least to laugh about? (See: THC, Violence, Racism White Supremacy, Unaccommodationism, Monopoly Capitalism, Fascism & Socialism)

DOMINATING PEOPLE THROUGH IDEAS. The great rebel Dr. Amos Wilson explained racists dominate Black people through ideas. These ideas appear to be neutral but they are not. To the contrary various concepts and ideas disempower Blacks while simaultaneously empowering whites. Wilson states;

‘We must keep in mind that enslaved Afrikans were not Christians when they were brought to the New World. They were predominantly practitioners of their indigenous Afrikan code of ethics. Therefore, the Christian religion along with its ideological doctrines were taught to and imposed on enslaved African[s] by their White masters. Obviously, the masters taught the slaves Christianity for their own conscious and unconscious self-serving reasons. The theology they passed on to their slaves was necessarily biased in order to serve and justify their dominance. . . . Blacks do not relate to, pray to, and serve Jesus Christ in the same way, for the same reasons Whites do, even though it appears they do. Christianity as a central cultural institution, has not empowered the Black community in the same ways it has empowered the White community, or as it has the other alien Christian communities, or in ways other communities are empowered by their own religious institutions. As a matter of fact, Christianity as it is practiced in the Afrikan American community has probably done as much to disempower that community than to empower it. . . . Christianity taught [to] the slaves by their masters or by the dominant Whites, served to rationalize and justify the status quo of White mastery and Black slavery; White dominance and Black subordination; White command and Black obedience. This ambivalent function of Christianity as taught to Afrikan slaves remains embedded in the church theology of the contemporary Black Church.

This theology and the ethics derived from it functions to sustain White domination, domination by other groups, and Black subordination, by means of inducing Blacks to believe in and follow what appears to be divine, objective, ‘race-neutral’ sayings, proverbs, ethical rules and moral preachments. However, any cursory examination of the mundane outcome of the belief in and practice of such preachments are startlingly different and almost completely opposite for Whites and Blacks.

For Whites Christianity empowers; justifies their sense of moral superiority; justifies and dictates their dominance of non-Whites; provides material enrichment; provides material comforts, reduces material suffering; is self-affirming; produces tangible and desirable results in this world as well as the world to come; promotes the worship of a god whose image bears their likeness; provides a rationale for their racial self-centerdness, selfishness, and exclusivity by confining the practice of brotherly love and equality, self-sacrifice, and the like within the borders of the White race.

For Blacks, Christianity disempowers; induces a sense of moral inferiority; preaches submission, subordination and obedience; is associated with material deprivation; sanctifies material discomfort and suffering; is self-negating, self-effacing; produces relatively few tangible and desirable results in this world while emphasizing ‘pie-in-the-sky’ other-worldly rewards; promotes the worship of a god that wears a non-Afrikan face and bears the facial image of their White dominators and enemies )leading them to consciously worship White people, to think of them as more god-like than themselves, to associate whiteness of skin with all that is good and blackness of skin with all that is bad); provides a rationale for racial self-denial, selflessness, inclusiveness, etc. by expanding the practice of brotherly love and equality, self-sacrifice, and the like to all beyond the borders of the Afrikan race.

Christian theology and ethics, especially in the form of good/evil, good/bad precepts and behavior, constitutes the principal form of White (and other groups) domination of Blacks. The acceptance by Afrikans of White valuations and definitions of good versus evil, good and bad as objective, divinely inspired, universal and race-neutral, allows them to be duped and dominated by Whites simply through the media of ideas. The uncritical acceptance of such non-Afrikan religious precepts as universal, as applying with equal effect across all groups and individuals, without regard to sociohistorical context or situation; without asking, ‘Good for what?’, ‘Good for whom?’, ‘Evil for whom?’ ‘Good from whose perspective?’ ‘Evil from whose perspective?’, can become the vehicle for dominance by the group whose good/bad, good/evil precepts are accepted and thus the vehicle for subordination by the group which accepts them.’ [MORE]