Can you, without having an opinion, look at the four reasons Black “Street” youth give respect to the Black Pimp? First is the mental discipline it requires to develop the mindset of the pimp. Second is the sharp mental ability necessary to discern how to find the keystone within the “female mind” and then use it to control her. Third is the artful “showiness” of the material things of value the pimp is able to acquire.
And fourth is that the Black Pimp symbolizes most Black males’ belief of their superiority over White males. The story of the Black Pimp started following the freeing of the slaves. To replace rapes by White males with making the most money possible from them and to avoid the detested slavery type work, certain ex-slave females chose to provide “sinful” services. Supplying those White males who remained emotionally starved for their intimate relationships was strictly a business decision. The benefits of what Whites called “Negro Vice” included creating jobs for many Blacks of all ages—for prostitutes, madams, bartenders, housemaids, cooks, musicians, children (as “runners”, errand boys, bellhops, and “solicitors”), and men as concierges (those assisting White males in finding “sin”). This is an example of the “make do” cleverness of the ex-slaves with what was available. Smart Blacks used these jobs to reach more respectable careers.
At first, women orchestrated all “vice” activity. But, by increasingly becoming vulnerable to greedy gangsters, blackmailers, and extortionate landlords, these women desperately needed the backing of male protection. Black male entrepreneurs, in dire need of a job, seized the opportunity to organize and manage these women’s lives in a physical and psychological sense. This was the birth of the Black Pimp. “Pimping” provided a large amount of money very quickly and relatively easily—especially by including White females. “Pimping” was an immediate means of acquiring power—the type of power Black Americans had never experienced. “Pimping” was an ego trip--the gaining of dominance over Black females (a reversal of what the slave owners had set up) and especially over White females (because this was the White man’s prized possession). “Pimping” was the means to satisfy the pimp’s burning desire to psychologically be freed from the various forms of enslavement controls applied to him by Whites. The objective was to philosophically aspire to be god-like in the sense that the White man considered himself—and then to ultimately to be “The god of the White male little gods.”
What these Black Pimps were about and how they went about it laid the pattern for the late 20th century Black “Street-Smart” youth destined to become “the Baddest Dudes” on the streets. Whereas the “Baddest Dudes” had to give up a fear of dying in order to gain the top level of respect on “the streets”, the Black Pimp had to similarly overcome his outrage over how he had been treated as a slave and as a Black man; how Black people had been abusively treated; and how White males continued to lust for Black females. The Black Pimp, in shattering the bond of attachment to White males and the bonds of mental enslavement, essentially said: “I don’t want to be like you and will no longer allow you to have control over me.”
He believed that to play the role assigned to him by the White man was like selling his soul to the devil. Besides, this was a role which smacked of being a slave. Part of this shattering process was to stop praying to the White man’s god—the “white” Jesus. To do so was like sinfully praying to the White man himself—a form of blasphemy. He believed the White man’s god was the White man’s own evil creation since The Revelation 1:14, 15 indicated that Jesus was Black. For Black people who can put their moral opinions aside and simply look at and carefully study the Black pimp’s mental achievements, there are some valuable lessons to be learned--lessons which can be applied to bettering the Black community. (Reference: Bailey, American Crime From A Black American’s Perspective—Wingspanpress.com)
Joseph A. Bailey, II, M.D.
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