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Culture

Bloodied football player raises his arms, behind him a man opens his eyes wide, flashing his red eyes and golden rings.
Arts & EntertainmentBlack HistoryCulture

I’m Him

by Bahji Steele 10/16/2025
written by Bahji Steele

I’m sure everyone who’s a Jordan Peele fan—or just a movie enjoyer in general—was excited for this film to drop. Justin Tipping’s Him came out this past September and left many Peele fans disappointed, even though Peele only has a producer credit. Walking into the theater I did not know what to expect, I had heard mixed, leaning negative, reviews from viewers, but I was pleasantly surprised when I left. 

A crucial moment that, in my opinion, set up the rest of the story beautifully was Marlon Wayans’ first scene. He plays the mentor to Tyriq Withers, a young athlete whose promising football career is cut short by an injury. His character’s first appearance on screen shows him preparing and shucking an animal hide while delivering a monologue about why we play football. He recounts the story of the Carlisle Indian School—famous for its football team’s invention of classic moves like the forward pass and the spiral throw. Most historical accounts celebrate the Carlisle team for their innovation, but what’s often overlooked is that the school itself was designed as part of a colonial effort to strip Native people of their culture and force Christianity onto them. Football became a way to “civilize” Indigenous youth, teaching them a version of masculinity rooted in colonial ideals. On the field, this looked like white Ivy League players performing acts of so-called “savagery,” unleashing violence against Native teams for sport. The real reason behind those “innovative” plays wasn’t athletic brilliance—it was survival, a way to counter the brutality of the white teams they were forced to play against.

After that scene, so much of the film’s imagery began to click for me. Most notably, the recurring pilgrim mask. By the end of the movie, Tyriq is told to place the mask on his head as part of a ritual to join a team not-so-subtly called “The Saviors.” Seeing how this film intertwines the commodification of Black bodies in modern sports like football with the historical violence of colonialism was fascinating. A sport whose classic plays originated from Native innovation has become a stage for white supremacy and Black performance for white audiences.

And yes, this movie was campy, chaotic, and complicated—just as reviewers say—but to me, it wasn’t far off from the kind of campiness we see in today’s horror, including Jordan Peele’s own films. From vomiting chains to terrifying pom-pom monsters and undead cheerleaders, Him was no more over-the-top than I expected. What sold me was sitting in a theater watching a big-budget film that unapologetically made fun of America’s favorite sport. Now, I’ll be honest—I don’t know much about football. And from what I can tell, neither does Tipping. That’s exactly why I think this movie was made for people like me. Him holds up a mirror to American football and exposes its terrifyingly tangled roots in the legacy of American racism.

It deeply offended football fans—especially those unwilling to confront how toxic masculinity shapes their beloved game. The film boldly exposes the absurdity of the narratives fed to young men, particularly Black men, about manhood and its supposed connection to violence. The title Him itself cleverly mocks the popular phrase “I’m Him,” a staple in the alpha-male, red-pill corners of the internet. As I said, I’m not a football player, and I’ve always disliked the sport for its violence. This movie, I believe, was made for softies like me—people who don’t see brainless displays of testosterone as the only way to express manhood. On top of that, I loved how the film portrayed women. In the world of football, women rarely exist beyond cheerleaders or party accessories—dangerous, tempting distractions that “real men” must resist to achieve greatness. Him exposes that absurdity too, showing just how ridiculous and fragile that version of masculinity really is.

10/16/2025 0 comments
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CulturePoetry

Poetic Perceptions

by Akouavi Abok 06/02/2025
written by Akouavi Abok

I.
An image unlike myself—


Who am I?
  Liked..? 

Staring at my reflection,
  the algorithm’s bride.

II.
Who am I?
To be loved is to be seen:
  in sickness and in health,
  in data, never flesh.

III.
Reduced—
  a profile, pixel-pale,

       A life…

Picture perfect
  a wound behind the glass.

IV.
Loved.
  Yet… full of hate.
A story eats me whole.

Lust and Consumption

A fire 

Fearsily flickering..

A hunger with no mouth 

Am I…. In  Love 

The screen glows… yes ?

“When can I see you”

….read

 A swipe, A stare 

A currency of want.

Do you… love me?

The algorithm hesitates.

A like 

Can I be loved? 

The idea of you,  

A ghost I made 

Can I… Love?

Dehumanization and Disposability

I.. am  

Half-lit,

 blurred at the edges 

My reflection staring back at me 

My hands pixelated 

A snapshot turned static 

Trending now muted 

I am 

  lost 

My ghost wondering

Seeking… finding 

To be liked 

To be loved is to be seen 

Error 

no one can see me 

To be liked 

The screen glows shut

not even an ECHO

left to haunt the feed.

Alone… at last 

06/02/2025 0 comments
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Black HistoryNewsPolitical EducationU.S.

A Politics of Performance

by Nadine Melanesia Black 05/16/2025
written by Nadine Melanesia Black

The Constitution promises to protect fundamental rights and liberties for all citizens within Amerikkka, however this has continuously failed for Afrikans in Amerikkka. There are endless false promises of freedom of speech, freedom to protest, and the freedom to just exist within a country we and our ancestors have been forced to assimilate into. The government, especially the branch in charge of interpreting the Constitution, is a tool to continue to protect the privileges that come alongside being a white citizen in the United States. Being white in Amerikkka, or at least being perceived as white, opens the door to a wide array of benefits within society. Through the government’s eyes, whiteness must be protected no matter what. Ruling against whiteness and instead for those who are supposed to be disadvantaged takes away power from those in charge.

In the case of Plessy v. Ferguson, the Supreme Court decided to rule to uphold the constitutionality of racial segregation laws as long as they were “separate but equal” accommodations. This ruling is a prime example of how the Supreme Court has worked to uphold whiteness and keep it away from the grasps of those who are deemed “not worthy” of the advantages of being white. Even with separate “equal” accommodations, the fact that Afrikan people need to be separated from their white counterparts shows how precious it is to keep distinct separation between the two.

Another example is within United States v. Cruikshank, with the Court showing their favoritism for protecting whiteness by jumping through loopholes. The Court did not want white militiamen to go to jail for murdering Afrikans who were attempting to protest. The white men had done exactly what the government had wanted, wanting to shut up outspoken Afrikans who went against the status quo. The Supreme Court ruled that the 14th Amendment only applied to state action and not the action of private individuals, creating a way for those who murdered the Afrikans to get away with it. This was simply because these Afrikans protesting posed a huge threat to the typical social order of Amerikkka, therefore there was no reason to prosecute those individuals who committed this heinous crime.

Brandenburg v. Ohio continued to perpetuate hatred towards Afrikans by allowing a KKK leader to walk away from an Ohio court who had found him guilty of spewing hate speech. The Supreme Court ruled that his freedom of speech was violated by Ohio’s criminal syndicalism law since his speech did not incite a clear and present danger. It’s unfathomable to believe that speech from a KKK leader that calls for the removal of Afrikans from Amerikkka as if they were a parasite does not constitute speech that is a clear danger.

It is through the study of our legislative histories that we begin to undo the political amnesia that often gives us hope in surviving and reforming our political sphere. In reflections on these cases and many others, we are forced to begin challenging ourselves and the empire that suffocates us to radically change and therefore be destroyed.

05/16/2025 0 comments
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NewsPoetryPolitical Education

Reflections on Poetry and Resistance

by Samantha Talbot & Orisha Lamon 05/16/2025
written by Samantha Talbot & Orisha Lamon

Harlem – Langston Hughes

What happens to a dream deferred?

      Does it dry up
      like a raisin in the sun?
      Or fester like a sore—
      And then run?
      Does it stink like rotten meat?
      Or crust and sugar over—
      like a syrupy sweet?

      Maybe it just sags
      like a heavy load.

      Or does it explode?

Harlem by Langston Hughes is an extremely well-known poem, one often taught by English teachers during Black History Month to illustrate the resilience of Afrikans in Amerikkka in a way that is palatable to a non-Afrikan audience. Despite its simplicity, this poem has stuck with me throughout highschool and into college as one of my favorite poems. 

Hughes opens the poem with the poignant question, “What happens to a dream deferred?”, and though the answer is never explicitly stated, it is clear what he believes the answer to be. It does not “dry up,” “fester,” “stink,” “crust and sugar over,” “sag,” or any other images of decay that Hughes presents us with. These descriptions call back to plantation life, with the planting of sugar cane, the untreated wounds of the slaves, and the “heavy load” that slaves were forced to bear both physically and mentally. Organic matter may suffer from decay, just as our own bodies will eventually, but dreams are not bound by time and impermanent flesh. Dreams are carried throughout generations, written down, spoken aloud, and carried in the soul rather than the body. Thus, when Hughes ends his poem with the question, “Or does it explode?”, we know the answer.

The last line of Harlem is often dismissed as referring to riots. Though it is a valid interpretation, it can easily fall under the assumption that Afrikans are inherently violent. They will “explode” in anger and irrationality in the face of the perpetuated oppression they have dealt with. However, an explosion can be read in ways beyond acts of violence, such as “the rapid growth of a population and the breakdown of a misconception, as when someone or something “explodes” a cultural myth, fantasy, or deeply held assumption,” as is expressed by professor Scott Chanceller at the College of William & Mary. It can be an explosion of culture, arts, and expression like the Harlem Renaissance. It can be an explosion in that it reverberates across ethnic divides and impacts other marginalized communities. 

One of my favorite aspects of Harlem is that it is so much bigger than Harlem. There were references to the Great Migration in Harlem in the original drafts of the poem, but I believe they were omitted because Hughes realized the universality of his statement. Afrikans everywhere have experienced “a dream deferred,” and many currently have dreams that are being deferred. In America, it seems that all of the promises that this flawed country has purported to us have been deferred since the beginning of the Afrikan American population. But therein lies the beauty of Harlem, a message that has resonated and will continue to resonate with Afrikans and speak to their resilience. 

If We Must Die – Claude McKay

If we must die, let it not be like hogs

Hunted and penned in an inglorious spot,

While round us bark the mad and hungry dogs,

Making their mock at our accursed lot.

If we must die, O let us nobly die,

So that our precious blood may not be shed

In vain; Then even the monsters we defy

Shall be constrained to honor us though dead!

O kinsmen! We must meet the common foe!

Though far outnumbered let us show us brave,

And for their thousand blows deal one death-blow!

What though before us lies the open grave?

Like men we’ll face the murderous, cowardly pack,

Pressed to the wall, dying, but fighting back!

Red Summer, 1919 was a time of bloodshed and white supremacist vigilante violence against Afrikan Americans across the United States. This era of anti-black (Afrikan) violence was scattered across the United States orchestrated by white hatred with the movement of Afrikan Americans across the Mid and Northeast United States looking for jobs within white dominated industries. As resentment rose, so did the self-victimization of whites as a rationalization for starting these terror attacks on working class and poor Black communities in their proximity. Structured as a Shakeperean sonnet, McKay’s words of resistance and militancy linger amongst the many movements for liberation. In facing suppression, besiegement, and death, the struggle against and defeating the common foe of subjugation is a struggle that is glorious and noble.  This poems’ popularity is not one that is historic and timelined. These words ring loud with the Afrikan people facing genocide in Congo and Sudan, those facing the blockades in Haiti, Cuba, and neocolonialism throughout the Carribean and Afrikan continent, within the walls of penitentiaries and militarization in the imperial core, with the people of Palestine, with Refaat Alareer’s, prose on death and life, we will remain to honor the struggles of those before us and continue to their struggle til we defeat the common foe. 

If I Must Die – Refaat Alareer

If I must die,

you must live

to tell my story

to sell my things

to buy a piece of cloth

and some strings,

(make it white with a long tail)

so that a child, somewhere in Gaza

while looking heaven in the eye

awaiting his dad who left in a blaze–

and bid no one farewell

not even to his flesh

not even to himself–

sees the kite, my kite you made, flying up above

and thinks for a moment an angel is there

bringing back love

If I must die

let it bring hope

let it be a tale

05/16/2025 0 comments
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Black HistoryNews

Solutions Set in Stone

by Xavier Adams 05/16/2025
written by Xavier Adams

In the present dialogue concerning the question of black progress, there are relentless demands for instant, final solutions: advocates who, in the moment of impassioned suffocation, cling onto any course of action professing to guide light on the dark path forward. At the heart of this plan lies solutions caught in the stone’s gaze of finality defined by its singular, definite, course of action to achieve progress. 

What grandiose solutions! But it must be asked: what significance can such solutions bring about? Undoubtedly there is much to lament about in the modern political arena, but–acknowledging that such an arena inevitably shapes our thoughts and actions without the futile attempt to rise above history–such politics calls for solutions that are grounded in the dynamic river of scientific knowledge: a river so tentative, calling for continually revisions accompanied with a multitude of perspectives as to evade the stone’s gaze of finality. Without endorsing a naive, outdated faith in an imagined linear progress of science–one only needs to recall the river’s rapids subordinating the black body–black progress depends upon a cultivation of scientific knowledge. 

Just as there is no singular, definitive, ultimate answer in scientific knowledge, there is consequently no singular, definitive, ultimate solution insofar as solutions to black plight depend on scientific knowledge. The stone’s gaze–disconnected from the river’s rapids and experience–will undoubtedly fail to achieve anything meaningful in the modern political arena. As science unfolds according to a process of historical shifts of continuities and discontinuities, so do answers to black progress. 

05/16/2025 0 comments
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CulturePoetry

A Chance at Being Human

by Orisha Lamon 05/15/2025
written by Orisha Lamon

The human is merely a prop
The human is swung and tossed around
Bound by contradiction, uncertainty, and misguided ambition
Those deep into the ghettos of empire
And the other the ivory tower,
Groveling for a chance to cry out on the granite floors atop of pillaged bodies
To go back home, tell my children I made history, my tears convinced them!

The ivory tower,
Coated in excess and the paints of plunder
As much as despised, so heavily consumed, there is no antidote to the ill of wanting to be human.

The ivory tower,
These peeling walls of carcerality become exposed
These embroidered imaginations on skin
There once pulled and tugged
There through the chains and barbed wire
There peers the pure illumination of life
It’s explosive – dangerous.

In the ivory tower,
The humans are no longer of flesh
no longer described as blue, yellow, black while the white man ensures his racial sincerity.
The light that emerges is not one that is blinding.
It’s scary, it’s full, it’s colored, it’s dripping.

Drops of orbital energy leak onto the tiles of the tower
Its cosmological richness is impenetrable, is it too much? We have to clean it up.

Must the illumination of life be untouchable? unfathomable? unseekable?
Disregarded and sewn back up into the prop that is the human?
Must we go back to running away from the rabid dogs of violence from the calls to be inside before the streetlights are on?

There lies no facet of life, untouched by the blood covered hands of control, the illumination is invisible to the eye of such evil and complicity.

Too occupied with sucking and suppressing the sacred and romanticized magic that must be there to see the magical light.
But there is no magic, there is no inherent genealogical build
They know this, yet destroy luminous lineages in the search for sustaining the fantasy, that is to be human.

05/15/2025 0 comments
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CultureGender and SexualityPolitical Education

The Afrikan and Anti-Femininity

by Samantha Talbot 03/11/2025
written by Samantha Talbot

“How to dress in a way that embraces your femininity…”

“Ways to play into your traditional roles…”

“How to attract a man using feminine allure…”

The internet constantly spews rhetoric about what it means to truly be feminine, with self-proclaimed “femininity coaches” on TikTok and YouTube benevolently guiding young girls towards a future with a “masculine” husband and a life of softness, docility, compliance, and ultimately, silence. These often white cis-gendered women somehow hold the unspoken rules of what can or cannot be feminine. Bantu knots, cornrows, locs, any hairstyle that stands out, is too loud, and is not the natural state of a white woman’s hair, is not feminine. Thus, many Afrikan femininity coaches who have been shaped by standards of beauty that oppose their very culture are never seen without a silk press. Modesty is feminine, and so are simple, solid-colored dresses that fall below the knees, light jewelry, and dainty earrings. And one must never be vulgar or have an attitude; many femininity coaches will take this moment in their videos to act out a caricature awfully similar to the Sapphire trope–exaggerated head and hip movements, one eyebrow always quirked up, and an overall emphasis on sass. In setting up these rules of femininity, Afrikan women do not simply fall into the category non-feminine, but anti-feminine. They are the antithesis of these ideals that our eurocentric society purports that all women should aspire to. Afrikan women are then a monolith of “otherness”—they are sapphires, jezebels, caricatures of beings pretending to be women.

This is not to say that Afrikan women wanting to present in a feminine way is inherently bad and contributes to systems of oppression; it is saying that maintaining of an extremely narrow view of femininity and judging those who do not fit into that ideal is harmful and continues to place power in the hands of the oppressor. Thus, it is important to recognize femininity as something variable and largely self-defined. The modesty and elegance associated with “traditional” femininity are just as valid as the Afrikan feminine ideals set by the Ghetto Fabulous movement of the late 90s to early 00s, which is just as valid as feminine ideals brought by Afrikan women from their home country, which is just as valid as any way in which Afrikan women choose to visually present themselves. Divestment from and decentering of binarism of gender identities and categorizations gives us the freedom to be free within our humanity and honor our ancestral roots. This is the key to reconstructing “femininity” in a way that will be sustainable and helpful in crafting a revolutionary, liberated future. Afrikan women should not be seen as enemies to femininity as they have been portrayed time and time again since slavery to the modern day. We are free to express what we believe makes us feminine and embrace those parts of our culture that have been deemed otherwise. 

03/11/2025 0 comments
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CulturePoetryPolitical Education

Untitled Poem – Akouavi Abok

by Akouavi Abok 03/10/2025
written by Akouavi Abok

My nose 

My eyes 

My lips 

I look…

Covered in imperfections 

But only I can find the perfection 

Created in God’s image 

I find a way to judge 

Created to fit God’s perception 

I search for an answer 

Only to arrive at a misconception 

Who am I 

A tapestry woven with threads 

Of joy, sorrow, and everything in between 

In the mirror I gaze 

A stranger in my own skin 

My hands 

My legs 

My body 

Lost in a bewildering maze 

Within this struggle of lies 

A glimmer so faint 

For I have committed a sin

For I have used my hands to paint 

An image unlike me

03/10/2025 0 comments
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