Before the 2011 NFL draft, football experts and writers seemed to malign Cameron Newton, then University of Auburn quarterback, arguably more than any other collegiate athlete in NCAA history. It seemed like Newton was the most hated college athlete in a generation—hate fueled by media pundits, notwithstanding Newton’s athletic prowess on the field, which ultimately led Cam Newton to an undefeated season, national championship, and Heisman Trophy.

After one of these pundits and sports writer, Chris Nawrocki, gave a scathing assessment of Newton, Warren Moon, Cam Newton’s mentor (and NFL legend), went so far as to call the treatment of Newton by many within the media as racist. Subsequently, many people within the media, bloggers, and members of message boards called Warren Moon a racist, or at least accused Moon of playing the race card. Now I don’t personally believe that Moon was 100 percent right in his opinion about Newton’s treatment by some within the sports world as being racist, but I still can’t dismiss his feelings out of hand (as some whites, particularly on message boards, tried to do).

It seems like every time a black man points out that there may be racism in play when whites are judging blacks, some whites get on their moral high horses and immediately try to put the black person in a negative light (notwithstanding that there may be some truth behind the accusations). My thing is that there are situations where racism, or at least a racial component, does play a part in a white person’s judgment of a black person, particularly in a culture where whites have historically oppressed blacks. The unfortunate part is that it is extremely difficult—if not impossible—to substantiate a claim of racism in most of these situations, so I find it a bit incredulous that some whites would “clown” the accuser (in this case, Warren Moon).

As an experienced football fan, I know that some of the criticism of Cam Newton was valid. Yes, he was only a QB on the big stage of college football for a year, ran as just as much as he passed, and he did have some off-field issues that led to character concerns, but Nawrocki went so far as to call Cam Newton’s smile “fake”, and he basically called Cam Newton a “bad” person. Nawrocki came to all of these conclusions, notwithstanding that Newton’s coaches, teammates, and people within his local community said otherwise. Moreover, Nawrocki has some sources yet to be revealed that he says substantiated his claims, but many of the parties involved said Nawrocki never spoke to them. All this aside, again,Chris Nawrocki questioned the sincerity of Cam Newton’s smile. As a black man in America, and a victim of racism myself, wouldn’t you think that I would raise an eyebrow if someone’s professional assessment of me attacked my smile? But I suppose there are whites who cannot identify with this sensitivity, so they feel the need to dismiss that race plays any role in the assessment of blacks (especially in positions that have been historically white, like NFL quarterback). It would seem to me that as opposed to being outright and immediately dismissive in regards to whether racism is an ingredient in white judgment of blacks, whites would at the very least be cautious and thoughtful about racism that may very well exist, even if they don’t necessarily believe that racism is a factor. I mean, how can you “clown” a man—bordering on disrespect—if you haven’t walked in his shoes, especially when it comes to issues of discrimination, race and racism?

Fortunately for me, I realize that many people want to outright deny that racism is prevalent in society anymore, much less when someone actually makes a claim that could be valid, so I am a person who is reluctant to label an act as outright racist (even if I believe it to be the case). Moreover, I feel that many whites have tired of every questionable act as being labeled an act of racism, so they may suffer from what I will refer to as racism fatigue. This racism fatigue not only makes whites overly defensive when questions of race and racism come up, but also causes whites to be insensitive in situations where discrimination, race and racism actually play an underlying role in their judgment and decisions in regards to non-whites. Because of this racism fatigue, I feel that it’s not necessarily smart to label every little act as definitive racism because it risks downplaying more serious and/or overt acts of racism against blacks and other oppressed racial groups. Even if racism exists in a situation, sometimes you just have to suck it up and pick your battles.

In the case of Cam Newton and Warren Moon, I have gotten into discussions with several whites on message boards about whether or not some within the media went overboard about Newton, and whether Moon may have had a point about whether racism played a role in what seemed to cross into the realm of personal attacks. I brought up the fact that because racism really can’t be proved that perhaps it’s best to leave the subject alone. But some of my peers wanted to go on and on about how Chris Nawrocki was just giving his fair evaluation about Cam Newton based upon sources that Nawrocki refused to disclose, and these same message board members accused Moon of playing the race card. Some even went as far as to call Moon a racist (and all this after I respectfully asked them to leave the subject alone). It really wasn’t until other white writers wrote that perhaps there may be something to Warren Moon’s criticism of the media that some of the message board loud-mouths finally piped down. Like I told them, I suppose that it’s easy for a white man to be dismissive of a black man about a black man’s charges of racism, and that perhaps questions of racism in regards to whites against blacks comes better served from a white man.

As some of you may know, I am keenly aware of the Natural Hair Movement that is taking place by black women all over the world. Many black women, including my wife, have come to the realization that their hair is a lot healthier and aesthetically pleasing in its natural condition, and they have shunned the use of chemical relaxers (a.k.a., “perms”) that basically damage their hair.

As you can imagine, there are all types of women in the Natural Hair Movement with lots of different opinions on the reasons that they have “gone natural”. In fact, some even question as to whether or not there is a Natural Hair Movement, and/or whether it’s just a passing fad within the community of black women. One term that has been born from all the varied opinions is “Hair Nazi” (a.k.a. Natural Hair Nazi, or Natural Nazi). Some women within the Natural Hair Movement have decided to refer to others who may have strong political and/or social views about natural hair as hair Nazis. The term is somewhat derogatory and negative (as you can imagine), and I don’t particularly care for the term for what should be obvious reasons.

A Nazi was a member of a political party born in the early to mid 20th century in Germany. The Nazis believed that the Aryan races were the super humans, mentally and physically superior to all other ethnic groups. And of the Aryan nations—countries consisting of a majority of Caucasians with a perceived Caucasian genetic purity—Germany was the purest and basically perfect. Consequently, one sure sign of Aryan purity that the Nazis esteemed was blond hair and blue eyes. Nazis believed that whites were better than every other race, period. In fact, the ultimate goal of the Nazi was to rid the planet of every other race, people who were gay, physically crippled or mentally challenged. In short, the Nazis were not nice people.

As history proved, Jews became the first ethnic group to feel the wrath of the Nazis because the Nazis viewed them as a social and political threat. Ultimately thousands of Jews died in German concentration camps, as well as other places throughout German-occupied Europe during the time of World War II (not to mention heinous acts that predated WWII). But the ire of the Nazis was not only felt by Jews, blacks (i.e., people of African descent) died at the hands of the Nazis as well, including African-Americans who were captured during the war.

In light of history, in my opinion, for a black person to refer to another black person as a Nazi—in any shape, form or fashion—is just wrong. The term, “Hair Nazi” is especially ironic in that the Nazis hated everything about black people, including their hair. Some of the women in the Natural Hair Movement need to really reflect upon how a Nazi would view their hair especially when envisioning the stark comparison of a black woman with kinky hair vs. a white, blue-eyed woman with straight, blonde hair. I could be wrong, but I believe that the Nazi would look upon the black woman—hair and all—with utter contempt. Ironically—truth be told—many blacks (particularly women) view their own natural hair with contempt, and they go through extreme measures to change their hair texture. Moreover, some black women even dye their hair blonde which, on a certain level, validates Nazi ideology. I say this not only because of the symbolism of blonde hair in this situation, but the fact that many black women seem to deem their own natural hair as inferior. Even within the Natural Hair Movement itself, there are arguably many black women who deem the afro as inferior to other natural hairstyles.

Now, at this moment, some black woman in the Natural Hair Movement may be getting angry at reading this and calling me a Hair Nazi. I expect as much. Just like many movements that effect change, the Natural Movement consists of many young people, and a sizable percentage of young blacks just don’t appear to be as knowledgeable as their older peers in regards to the historical and present day dynamics of discrimination, social and institutional racism. Perhaps today’s generation is too far removed from slavery, Jim Crow and the Civil Rights Era to give much attention to matters of race and race relations. They don’t likely know the black thought and pride behind the original natural hair movement during the late 1960s and 1970s. They don’t understand the importance of great black symbols like the afro that helped bolster a sense of self-definition and self actualization for the black community during a time of transition when African-Americans were probably as unified and goal-oriented as a community than they ever were. Some women in the Natural Hair Movement want to believe that they can simply separate the symbolism of their natural hair from a history and culture that still continues to harbor a certain amount of disdain for not only their hair, but their other Afro-centric features. To them, I say “Sorry, you live in a time that may appear to be closer to a colorblind utopia than not, but this time and culture is still not that far removed from the periods when your hair was made to be covered by whites, or straightened by your black mothers and grandmothers that didn’t know any better.” You may wish that your natural hair is all about individualism and style, but other people who have a more in-depth understanding of history and racial dynamics know better. And, these people are not Hair Nazis, they are just trying to educate and enlighten others about not only racial discrimination regarding black natural hair, but the symbols of pride, self-definition and self-actualization that black natural hair represents. Even the Holy Bible tells a woman that her hair is her glory. Black women, in general, are the only group of women on earth who strive to change their natural “glory” by using damaging chemicals to achieve a texture of hair other than their own. No other ethnic or racial group does this as such an astounding percentage as black women, so excuse other people for realizing the symbolism behind a black woman who, for whatever reasons, chooses to wear her natural hair. Some black women and men are going to note and praise this “accomplishment”, and these persons should hardly be likened to a Hair Nazi (or any type of Nazi) because they see the desire to wear one’s natural hair as a positive. No one is calling for the extermination and eradication of the millions of black women who choose to relax their hair. There are no secret forces within the Natural Hair Movement like the German SS, or public security forces going around with razors in hand, kidnapping women with perms, and involuntarily shaving their heads. But, there are people who will educate and enlighten people about how many corporations (like Six Flags) still discriminate against black women who wear natural hairstyles that were born in black culture to this very day. There are black women and men who will love, respect and praise you even as you indict them, and strive to separate yourself from the historical and cultural bonds that are still pervasive in the world today when it comes to uniquely Afro-centric characteristics, including your hair. Instead of mislabeling these black sisters and brothers—your black sisters and brothers—as Hair Nazis, you should strive to appreciate them. At the very least, you should keep quiet about that which is apparently above your head, even if your head is covered by your own natural hair.

For many, Booker T. Washington is the epitome of an Uncle Tom—a sellout of the highest order to black people. I am sure that many blacks, at some point and time, have looked upon Booker T. with much disdain, if not outright disgust because of their perceptions of Washington’s ideologies. But perhaps perceptions—or “misperceptions”, if you will—of Washington’s train of thought should be challenged. As opposed to having so many misguided perceptions about Booker T. Washington, maybe his detractors should change their perspective.

Since first learning about Washington at the University of Georgia, I have completely changed my opinion of him. Like many, I only took a cursory glance as to many of his beliefs without taking in the whole picture. But after hours of contemplation and scrutiny of Washington’s life and work, I have decided that Washington was just as concerned with black peoples’ welfare as the great sociologist, W.E.B. Dubois (who in many ways was Washington’s nemesis). In my opinion, Booker T. deserves much appreciation for his contributions to the black community.

Booker T. Washington may have been too much of an idealist, in the sense that he really thought that the Reconstruction Era would foster a new beginning for America. Washington believed that whites would ignore skin color and hire blacks if blacks were skilled. It may also be said that Washington was shortsighted for feeling that blacks should abandon their desire for political change, as political change puts the exclamation point on any sustained socioeconomic movement. But, it is my contention that Washington was basically trying to help blacks progress in a manner that he believed was possible and realistic within the context and period that he lived. And, in retrospect, perhaps Booker T. was correct in saying, “No race can prosper till it learns that there is much dignity in tilling a field as in writing a poem… Nor should we permit our grievances to over-shadow our opportunities.” Washington also said that we should learn to differentiate “between the superficial and the substantial, the ornamental gewgaws of life and the useful.”

If we look at black America today, perhaps we do have problems recognizing that there is nobility in working in trades and services as opposed to more academic or “glamorous” professions. When is the last time that you saw a blue collar, working class black person featured in the mainstream media, or even Ebony or Essence magazines? When we watch Black Entertainment Television (BET), like most other decent sized networks, we are bombarded with shows about rappers, movie stars, sports players, and the like. American society’s notions of success, that at many times is a code word for materialism and greed, taint black adults and children.

We must be realistic and realize that all of our children will not play in the NBA, star in the next music video, invent a cure for diabetes, or even go to college. As hard as it is to say, many persons do not have the intellectual capacity,willingness, or perseverance to be in a profession where they must use their minds. We must be mature enough to realize that there is nobility in cleaning a home, dumping the trash, buffing the floors, etc. There is nothing wrong with being a carpenter, plumber, bricklayer, truck driver, or mechanic. These are professions that are necessary and will pay the bills. Society needs to get to the point where it truly values a floor sweeper, and should pay that person enough money to at least provide the basics for their family. America has enough resources whereby every American can be afforded a safe and clean place to stay, convenient transportation, healthy and affordable food to eat, quality healthcare, excellent education, and comfort and financial security in old age. Any full time employee should be valued enough to give them at least the minimal basics of the “American dream.”

Like Washington, whose students built the Tuskeegee Institute with their own hands, farmed their own land, and made bricks out of straw to sell to the white man, black America should embrace that same entrepreneurial spirit today. If we would learn to value all jobs and use them to build up and support our own communities—while simultaneously making ourselves viable in the global market place—then blacks would soon be an economic force not to be ignored. America would no longer take us lightly, or take us for granted. Like other cultures, we would recognize and gain an appreciation for unity under the umbrella of the almighty dollar. It would become crystal clear that ethnic groups with their own financial resources have the power to manipulate, affect, and effect change.

Look at how Mexicans have come to America and do the same manual labor that blacks used to do, but now shun. Eventually, these same Mexicans have greater political and economic influence than blacks. In much the same manner that Cubans have developed into a force to be reckoned with in Florida, Mexicans have begun to use their economic influence to break down legal obstacles to facilitate Mexicans’ transition to America. And the social obstacles will gradually follow. Don’t get me wrong. There are still many blacks that clean buildings, work in fast food, etc., but blacks refuse to stick together as a community. How many instances have you seen of several Mexican families living in one home, loading up in their one or two vehicles to go to work, to shop, or to a yard sale? These same families eventually move into their own places, and other families move in to take their place, and the cycle is started over. It’s no wonder that you see more and more Mexicans living in finer houses and driving newer model vehicles. Many pool their resources so that their greater family, and their community as a whole, will have a place to go to when they need help. When is the last time you saw a black savings-and-loan or credit union? Other groups plan for the future, make sacrifices, and lift each other up when the opportunity becomes available. To a great extent, blacks—particularly the ones with vast resources—concern themselves with “living large,” and do absolutely nothing (or relatively very little) to lift up the communities of which they were once a part.

Though “hindsight is 20:20,” if blacks had listened to Booker T. Washington by striving to master some of the trades and other commercial vocations over time, black America would probably be in a stronger socioeconomic position today. This especially rings true if we had united our drive to be skilled tradesmen with the desire for social and political change.

Now, of course, it is easy to look back in retrospect and surmise where we, as a people, would be today if we had heeded Booker T. Washington’s message. But, I believe that we would be smart to learn what we can about all professions, including vocational fields, which in and of themselves can foster economic freedom. Unlike the time that Washington lived, blacks have gained many of the political and legal rights that many blacks were martyred for. It now seems that we are unwilling to unite our minds, resources and services to uplift our own communities. We need to summon our entrepreneurial spirit and help one another to achieve economic freedom. Blacks have come to the point in history where we have the puzzle pieces to succeed. But we must put the pieces together if we are to overcome the irrational hatred and the slavery of the past, along with the backlash of Affirmative Action and the gradual assault on our Civil rights of today.

Booker T. Washington’s seemingly “accomadationist” ideology may have not been exactly “on point” for his times, but I believe that he realized that economic power, especially when used in a unified, systematic, and goal oriented manner, would be of paramount importance to black socioeconomic success. When referring to the students of Tuskeegee Institute, Washington said, “ We wanted to give them such an education as would fit a large proportion of them to be teachers, and at the same time cause them to return to the plantation districts [i.e., the black community] and show people there how to put new energy and ideas into farming, as well as into the intellectual and moral and religious life of the people.”

I could be wrong, but the aforementioned statement is not indicative of a person who wants his people to “sell out” and cower to white America. Though much of Booker T. Washington’s ideologies were not politically correct—from a black perspective, particularly for his times, the underlying basic principle of his vision for black America hinged upon economic power. And, to a great extent, lack of economic power and unity is black America’s largest problem to this very day.