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Liberation Movements and Black-on-Black Survival Love

It’s No Ordinary Love

Steven Randolph Cureton

Black women are long overdue for proper recognition as primary love interests and researchers who are so inclined must do a better job of uncovering examples of black men who proclaim black women as more than a default companion. A primary objective of this book is to examine love letters, civil rights pursuits, and interpersonal relations amongst prominent liberation icons. Additionally, exploring colorism, black power, nihilism, race manners, race matters, black feminism, secular verification of spirituality and racial casting will hopefully provide insight concerning whether black-on-black love is a survival type of love. This is attractive for any undergraduate and graduate level courses seeking to understand the nature of the black experience in America. Moreover, this book is intended to reach audiences interested in the real thin line between love and hate amongst black men and black women.
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Chapter Five Pillow Talk and Intimacy While Traveling a Perilous Road


Long before there was a conversion of Africans who became black in America, there was dehumanization, whereby rulers believed that the principle of necessity operates to give men dominion over anything not considered human, and in fact elevate the status of an animal for purposes of taming and domestication. Becoming a Negro in America meant that the manufactured image of blackness as not in possession of full personhood in the same way that whiteness is, and was devoid of integrity and self-esteem, along with the critical elements needed for self-love. There is no question that blacks’ racial legacy in this United States of America is one of institutionalized, formal, and informal economic, social, cultural, and even attempted spiritual assaults on black humanity (Viriri and Mungwini 2010).

Africans who became black in America have experienced a direct assault on the sacred and the secular self, which arguably penetrated the inner most thoughts of the humanity of blackness (West 2001; and Du Bois 1953). Africans who became black in America have been in an unkind and unforgiving relationship with Eurocentric ideology that is ←85 | 86→ a centerpiece of Americanism starting in 1444 and is ongoing in 2021, which is 577 years or 19.2 generations (as measured by 30-year increments). Let us revisit Eurocentric ideology that appears to be embedded in white’s generationally sustained collective conscience. America placed the following identity markers on Africans who became black in this country: (1) property (1444–1863) 419 years or 13.96 generations of slavery...

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