#Race is some bullshit made up for oppression and which largely still exists today for oppression Or in the best case scenario to | Explore Tumblr Posts and Blogs

rametarin · 3 years

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It’s not a fun position to be in.

I’d like to clarify, again. I’m not an ethnonationalist, ethnoseparatist, white supremacist, or any of those things. I actually quite dislike them. That’s WHY it makes me mad to see overpolicing of white people or whiteness as inherently oppressive and bad, and anybody else as inherently oppressed and good.

They enshrine and put it into words and ideology that white people and other people exist and should exist on two different levels of society, and their preferred solution is to disestablish one as not existing because races and race-culture doesn’t exist, while empowering everybody else, and pretending that’s not hypocrisy. And since they later updated what they define as racism, technically, it no longer is.

You have to understand. When I was coming up in the late 80s/early 90s, the discourse on race was simple: For anyone to consider themselves by their race first, was to be a racist. The highest tier racists were Nazis, the next step beneath them were KKKlansmen, and then loosely affiliated neo-nazis beneath them, then ‘vaguely white supremacist and hostile towards non-English speakers, brown people and Asians’ people that weren’t loud, screaming hate mongerers came next. But, for a person to think of themselves separate or of themselves or their families as a member of an extant community defined by their race and background, was to be a racist. And that was socially taboo/faux pas.

At least, for white people. Of which in the US, they are/were the majority (even today) and the conversation was deliberately just broadbrush to assume it applied to white people by default.

It did not, however, apply to “oppressed minorities,” conveniently. So, if you were black, or your community/heritage didn’t speak English and wasn’t a “white country” (Latin American, basically) you could be as insular and think about the welfare and integrity of your own little microcosm and diasporic ethnostate that you wanted. One need only look at media and entertainment in the 90s geared towards keeping that spirit of separatism in the American black community to see that double standard. But it was justified and defended by, “We need this, we are under threat of racists, klansmen and hostile Southern confederate-sympathetic gentlemen every day of our lives.

And as vaguely progressive people in the 80s and 90s, yeah, we conceded that roaming bands of horrible southern monster-men were probably a thing black, Hispanic, Indigenous North American and Asian people worried about a lot and had to deal with constantly. Since the news made damned sure to publish every single instance of a hate crime against a minority, and later public school would hold special sessions to talk about such a horrible thing.

Always white-on-somebody-else, always seguing into conversations about how prevalent white supremacists and white supremacism, the actual confederate flag and [your choice of specific and purpose made white supremacist club/militia symbol here] used to be, and in many ways, still was.

At the time, common public discourse was not, “the United States is memetically a white supremacist oppressive shithole based on the very culture and roots, it’s just there are a lot of suppressive, hateful, bigoted people, most of them are in the majority demographic, and most of them are male.” The US was not considered, “white supremacist/racist” by default.

And on paper, taking the moral high ground on racism meant implicitly that you hated racial discrimination, in theory, in all forms. That included favoring people for their real or perceived racial background as well as disfavoring. So preferential treatment to hiring practices were as taboo as preferential treatment for hate crimes.

In practice, many of the same Woke Folks that today said one thing but applied it only to reprimend white people, do so today while saying, proudly, “you can’t discriminate or be racist against white people.” But at the time, they feigned, “just hating racists” to ignore any such racism, bigotry or intolerance from any other group towards whites. They might, however, recognize it if, say, black people did a hate crime towards Asians, but they did so begrudgingly. They HATED having to proactively come out and police that as racism and declare it as such, because they wanted the discourse to evolve into, “it’s ONLY and EXCLUSIVELY racism when it’s white-on-others, because ONLY whites can be racist.” But that wouldn’t be for another 25+ years.

Even that stupid, safe, classic, “haha stupid insecure white man; there’s no such thing as Reverse Racism!” line? That’s a save.

Privilege Theory existed back then, you know. it was published in the late 80s, and the radicals had been using it unofficially for decades before then. But it was a radical school and in deep, and only peeked its head out to try and make cultural headway the way radicals try to make anything radical the mainstream. It just so happened that academia at the time and society at large was not willing to accept that permutation to the racism discourse or dialog. “All white people are racist and racism is an intrinsic quality of white people, nobody else can be” was tested, like a spank on the ass.

And it almost blew the illusion. So, they ran damage control and hid for a while, putting out feelers only for those so deep down the rabbithole or so gullible they’d accept that. And they gaslight anybody that experienced dealing with a radical asshole that said shit like that by saying, “oh that’s just Patty. She’s a meaningless extremist and has no power.” Or, “Haha are you really going to take that anecdote as signs progressive people are all like that bro? omg come on. XD.” Or, “You must have misunderstood her. I know how progressivism and anti-racism can seem when you’ve been raised your whole life by society and the media to think white people are by default superior, so any taste of equality feels like you’re being singled out and discriminated against. :^)”

But the fact is, “haha there’s no such thing as ‘reverse racism’“ had two endings. If you mentioned you experienced someone saying, ‘only whites could be racist and nobody else can be,’ you’d hear either:

1.) “lol no. They were just confused. Racism is the discrimination of anybody on the basis of race! So calm down, the established definition applies to all. :^)”

2.) “there’s no such thing as reverse racism, because racism is the phenomenon of the white supremacist power structure lording and oppressing People of Color. You cannot be racist to white people if you are black, Indigenous or Hispanic, because you have no privilege and no centuries worth of oppression. Cry more.”

Way back in the day we’d SEE these glaring contradictions. And in truth? Most of us hated racism, so we stomached the glaring, disjointed bullshit. But, we ALSO grabbed up that anti-racism stick and BEAT the privilege theorist types subversivelyu hijacking the culture over the head with that anti-racism, too. You wanna claim you hate something because it’s, “racist,” AKA, involves race in the cricteria of something at all? FINE. You’re also going to hate affirmative action and when people come down on the side of not-white people specifically because they’re not-white. You will ELIMINATE race from consideration in any aspect of secular modern civic society and private enterprise and protect everybody equally on the basis of being a person. And any instance that is not the case we’ll come down on you with all the heavy handed spite we see and experience of you fuckers coming down on us, showing us off on soap boxes and sacrificing us on the altars of public socialization to shame and belittle us for the bigotry of generations passed.

You want to hit me with that stigma and smear me as some sort of white supremacist because I object to a thing, dismissing my objection and chalking it up to white supremacism? Then by god I’m going to point out the hypocrisy in the supposed “progressive far left” and their tolerance of anti-semites like Farrakhan, their tolerance towards the polygamy, misogyny and religious fundamentalist patriarchy in Islam, and how non-white communities act and think the same way to protect their own respective ‘brands,’ and the only people you seem to go after for these crimes are the white ones.

Which was fair. After all, we all just, “hate racism :^)”, right? So if you’re going to be an aggrandizing asshole and make a big to-do about castigating a lowbrow joke as a “teachable moment” that involves making every progressive woman hypersensitive and reject men based on how taboo something is to say, then that lack of forgiveness and hypersensitivity and the results of that intolerance will also apply to YOU, god damnit.

But the supposed “progressive” people would not stop. Anti-”racism” was their new toy, aka, their stick to choose their targets and seem absolutely morally right for doing it, and they were going to play that social tool down to the hilt. They did not like being beaten at their own game by being flagged and forced to acknowledge glaring instances of hate crimes in the news when groups of roaming black men found and randomly beat up gentile whites and Jews. They did not like being forced to acknowledge those. So they’d object and scowl at the people bringing them up, like, “Why are we discussing the hate crimes of black men specifically?! You have a problem with black men!?”

Because remember, they were playing the defacto ‘whites are considered default Americans’ to the hilt when it suited them, and using it against people in the discourse suited them. You could talk about generic hate crimes that appear on the newspaper, because those were just regular hate crimes. Their mentality was, if you brought up hate crimes of Asians or black people, then clearly you were just a white man motivated by spite and insecurity to even be tabulating those in the first place, and that meant your opinion and point should be disregarded. You horrible anti-black/Asian racist.

So, please bear in mind, my case is not that white people are in any way better than anybody else. I don’t think that. But by god, in an era when the supposedly progressive, far-leftist, “woke” people are running around saying Europe and North America and Australia are by default white supremacist “cultures” that need “dismantling and replacement,” and simultaneously declaring, “white people do not exist,” and “there are no ‘white countries,’ just cultures and nations without race’ while ABSOLUTELY enshrining that EVERY country in Africa, even ones that are majority Semitic or Arab, are in fact, “black countries.” Or Asian countries being Asian. Or North America as still belonging to the native inhabitants and unjustly stolen land.

I absolutely abhor the doubletalk, I absolutely abhor the mentality that ONLY white people doing things is a problem. I hate that something ISN’T a problem when another group does it, but it’s JUST an issue when white people do it.

I want consistency. If people are going to enshrine and respect the existence, difference and integrity of a black culture in the USA, that is, a culture that exists purely because the people in it have black African features and characteristics and aren’t too “light skinned” to be part of it, and in an era supposedly trying to “get over” race and racial identity, tolerate that from everybody BUT white people, tolerate the idea of a, “chocolate New Orleans” but openly say New Hampshire or Maine being so majority white is an actual problem, then yeah, I’m going to expect one of two things:

1.) The woke/progressives actively discourage black Americans from considering themselves a separate or distinct culture from mainstream America. They stop secluding and culturally isolating themselves in their own hearts and minds and just be fellow countrymen.

2.) They acknowledge, enshrine and respect the fact whites do have their own specifically white cultures of which other races cannot be part of, they’re a distinct people that have their own communities and need their own communities to remain white.

They will do neither and would prefer if white people just disappear. The same sort of disappearance that they see as so disgusting and horrible if it were to happen to literally any other group of people on planet Earth.

When a Chinese immigrant arrives to the US, takes a wife (we’ll just assume white in this instance) and miscegenates, people later chalk this up to, “being colonized in a white supremacist pressure cooker culture.” And mourn how his kids and grandkids, “wash away his culture and background with every generation.” Instead of growing the Chiense-American community. They talk about him like he was enslaved and colonized and his culture eliminated from the American fabric by some schmoozing, destructive white plague cutting it down.

They talk about white Americans like we’re just originless, rootless vermin, and no such distinctness or integrity is to be respected. If we treated other groups in the US the way we treat white people that talk about their background, distinct cultures and etc., we’d be denying them any identity but mainstream American identity. If we treated black Americans that way, we’d be calling them black supremacists every time they wanted to have any sort of civic or educational or societal or community meeting to talk about blackness and the struggles of being black.

It’s just.... absolutely disgusting and frustrating, dealing with the hypocrites, the double standards, and the people maliciously using social justice values to sell policies and top-down application of cultural values the way used car salesmen try and sell people lemons. I dislike them.

I dislike that if a white person talked about their background or group the way a black person in the US does, they’d be called out for their insularity and eurocentrism in a heartbeat, shut down, deplatformed, become an effigy of conversation about, “the growing tide of white supremacism in America.” When all they’d do is take someone like DL Hugely or Cedric the Entertainer or Bernie Mac, and make it, ‘white ethnic’.

Imagine having your racism and in-groupcentrism excused because, “THAT’S PART OF YOUR CULTURE,” and immune to criticism or critical thought. But then, that’s exactly the mentality foisted on us by dialectic materialists and Marxists.

My preferred solution to all of this isn’t to respect white community or white sovereignty or white identitarianism. My preferred solution is the complete dissolution of race as a culture or background in the New World whatsoever. The Old World, you have indigenous cultures and communities across Europe, Africa and Asia that should NOT be expected to “mix” themselves up and out to where the indigenous featues and characteristics are marginalized or ‘bred out.’ That’s where they MAKE those people. But the New World is 100% different. Space should be 100% different.

But I’m also not going to accept, “well only half of us should kill ourselves.off :^)” either. While other communities across the Western World insist on having their communities and insular, demographically concentrated, demographic-culturally-conscious people respected and accommodated, I’m going to expect parity. And not an equality that uses privilege theory ow considers population size being disproportionate as, “they need it more than you.” No. You want to respect peoples, “cultures,” and consider black a culture in the US, then by GOD you will also respect and acknowledge those of European extraction as their own culture in the US. It’s all or nothing, you don’t get to single out one group as not existing or irrelevant and say, “race doesn’t exist” one minute, and then go on about how blackess, cultural and genetic, are “very real things that affect people very much and very really.”

These people would throw public money and social services at immigrant communities, hoping they demographically grow, maintain integrity and spread their numbers- preferably to red states, where they can start turning them purple, or blue. But they’d balk and consider it racist colonization if a white community moved to Niger or Chad and did the same for their own community interests. They’d call that racial supremacism and soft apartheid.

And I absolutely hate all of this.

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zizekianrevolution · 5 years

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Everyone is familiar with the sorts of jobs whose purpose is difficult to discern: HR consultants, PR researchers, communications coordinators, financial strategists, logistics managers. The list is endless. In 2015, YouGov, a polling agency, asked Britons whether they believed their job made a “meaningful contribution to the world.” More than a third—37 percent—believed it did not. (Only 50 percent said that it did; 13 percent were uncertain.) A more recent poll conducted in the Netherlands found that 40 percent of Dutch workers felt their job had no good reason to exist. Our society values work. We expect a job to serve a purpose and to have a larger meaning. For workers who have internalized this value system, there is little that is more demoralizing than waking up five days a week to perform a task that one believes is a waste of time. It’s not obvious, however, why having a pointless job makes people quite so miserable. After all, a large portion of the workforce is being paid—often very good money—to do nothing. They might consider themselves  fortunate. Instead, many feel worth-less and depressed. In 1901, the German psychologist Karl Groos discovered that infants express extraordinary happiness when they first discover their ability to cause predictable effects in the world. For example, they might scribble with a pencil by randomly moving their arms and hands. When they realize that they can achieve the same result by retracing the same pattern, they respond with expressions of utter joy. Groos called this “the pleasure at being the cause,” and suggested that it was the basis for play. Before Groos, most Western political philosophers, economists, and social scientists assumed that humans seek power out of either a desire for conquest and domination or a practical need to guarantee physical gratification and reproductive success. Groos’s insight had powerful implications for our understanding of the formation of the self, and of human motivation more generally. Children come to see that they exist as distinct individuals who are separate from the world around them by observing that they can cause something to happen, and happen again. Crucially, the realization brings a delight, the pleasure at being the cause, that is the very foundation of our being. Experiments have shown that if a child is allowed to experience this delight but then is suddenly denied it, he will become enraged, refuse to engage, or even withdraw from the world entirely. The psychiatrist and psychoanalyst Francis Broucek suspected that such traumatic experiences can cause many mental health issues later in life. Groos’s research led him to devise a theory of play as make-believe: Adults invent games and diversions for the same reason that an infant delights in his ability to move a pencil. We wish to exercise our powers as an end in themselves. This, Groos suggested, is what freedom is—the ability to make things up for the sake of being able to do so. The make-believe aspect of the work is precisely what performers of bullshit jobs find the most infuriating. Just about anyone in a supervised wage-labor job finds it maddening to pretend to be busy. Working is meant to serve a purpose—if make-believe play is an expression of human freedom, then make-believe work imposed by others represents a total lack of freedom. It’s unsurprising, then, that the first historical occurrence of the notion that some people ought to be working at all times, or that work should be made up to fill their time even in the absence of things that need  doing, concerns workers who are  not free: prisoners and slaves. Historically, human work patterns have taken the form of intense bursts of energy followed by rest. Farming, for instance, is generally an all-hands-on-deck mobilization around planting and harvest, with the off-seasons occupied by minor projects. Large projects such as building a house or preparing for a feast tend to take the same form. This is typical of how human beings have always worked. There is no reason to believe that acting otherwise would result in greater efficiency or productivity. Often it has precisely the opposite effect. One reason that work was historically irregular is because it was largely unsupervised. This is true of medieval feudalism and of most labor arrangements until relatively recent times, even if the relationship between worker and boss was strikingly unequal. If those at the bottom produced what was required of them, those at the top couldn’t be bothered to know how the time was spent. Most societies throughout history would never have imagined that a person’s time could belong to his employer. But today it is considered perfectly natural for free citizens of democratic countries to rent out a third or more of their day. “I’m not paying you to lounge around,” reprimands the modern boss, with the outrage of a man who feels he’s being robbed. How did we get here? By the fourteenth century, the common understanding of what time was had changed; it became a grid against which work was measured, rather than the work itself being the measure. Clock towers funded by local merchant guilds were erected throughout Europe. These same merchants placed human skulls on their desks as memento mori, to remind themselves that they should make quick use of their time. The proliferation of domestic clocks and pocket watches that coincided with the advent of the Industrial Revolution in the late eighteenth century allowed for a similar attitude toward time to spread among the middle class. Time came to be widely seen as a finite property to be budgeted and spent, much like money. And these new time-telling devices allowed a worker’s time to be chopped up into uniform units that could be bought and sold. Factories started to require workers to punch the time clock upon entering and leaving. The change was moral as well as technological. One began to speak of spending time rather than just passing it, and also of wasting time, killing time, saving time, losing time, racing against time, and so forth. Over the course of the eighteenth and nineteenth centuries, an episodic style of working was increasingly treated as a social problem. Methodist preachers exhorted “the husbandry of time”; time management became the essence of morality. The poor were blamed for spending their time recklessly, for being as irresponsible with their time as they were with their money. Workers protesting oppressive conditions, meanwhile, adopted the same notions of time. Many of the first factories didn’t allow workers to bring in their own timepieces, because the owner played fast and loose with the factory clock. Labor activists negotiated higher hourly rates, demanded fixed-hour contracts, overtime, time and a half, twelve- and then eight-hour work shifts. The act of demanding “free time,” though understandable, reinforced the notion that a worker’s time really did belong to the  person who had bought it. The idea that workers have a moral obligation to allow their working time to be dictated has become so normalized that members of the public feel indignant if they see, say, transit workers lounging on the job. Thus busywork was invented: to ameliorate the supposed problem of workers not having enough to do to fill an eight-hour day. Take the experience of a woman named Wendy, who sent me a long history of pointless jobs she had worked: “As a receptionist for a small trade magazine, I was often given tasks to perform while waiting for the phone to ring. Once, one of the ad- sales people dumped thousands of paper clips on my desk and asked me to sort them by color. She then used them interchangeably. “Another example: my grandmother lived independently in an apartment in New York City into her early nineties, but she did need some help. We hired a very nice woman to live with her, help her do shopping and laundry, and keep an eye out in case she fell or needed help. So, if all went well, there was nothing for this woman to do. This drove my grandmother crazy. ‘She’s just sitting there!’ she would complain. Ultimately, the woman quit.” This sense of obligation is common across the world. Ramadan, for example, is a young Egyptian engineer working for a public enterprise in Cairo. The company needed a team of engineers to come in every morning and check whether the air conditioners were working, then hang around in case something broke. Of course, management couldn’t admit that; instead, the firm invented forms, drills, and box-ticking rituals calculated to keep the team busy for eight hours a day. “I discovered immediately that I hadn’t been hired as an engineer at all but really as some kind of technical bureaucrat,” Ramadan explained. “All we do here is paperwork, filling out checklists and forms.” Fortunately, Ramadan gradually figured out which ones nobody would notice if he ignored and used the time to indulge a growing interest in film and literature. Still, the process left him feeling hollow. “Going every workday to a job that I considered pointless was psychologically exhausting and left me depressed.” The end result, however exasperating, doesn’t seem all that bad, especially since Ramadan had figured out how to game the system. Why couldn’t he see it, then, as stealing back time that he’d sold to the corporation? Why did the pretense and lack of purpose grind him down? A bullshit job—where one is treated as if one were usefully employed and forced to play along with the pretense—is inherently demoralizing because it is a game of make-��believe not of one’s own making. Of course the soul cries out. It is an assault on the very foundations of self. A human being unable to have a meaningful impact on the world ceases to exist.

David Graeber

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middleeasternpromises · 7 years

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The Hate U Give - A Study in Tupac Shakur - Book Analysis

I wrote this analysis/review as spoiler free as possible but it does contain excerpts from the novel and discusses the book at length. Reading this review will inevitably spoil minor details but purposely tries to avoid any big reveals.

I just finished The Hate U Give, which isn’t my usual fair, young adult. After reading reviews the premise caught me: a young black woman is with her friend when he’s tragically fatally shot by a trigger happy police officer. From there, it follows Starr Carter’s life between the family dynamics of her father, mother, older half brother, Seven, and younger brother, Sekani.

The novel is set in unnamed city other than Starr’s neighborhood of Garden Heights, set in present day. Other than the “every town” setting, it’s meant to exist in our world, where 2pac existed and current rappers Drake, J.Cole, Kendrick Lamar and various other celebrities reside. That said, real events are mostly non-addressed except in closing and I’d argue for the better.

Only in the closing passages does Starr mention real police shootings, letting the reader explore the parallels without drawing any connection one particular event.

“It would be easy to quit if it was just about me, Khalil, that night, and that cop. It’s about way more than that though. It’s about Seven. Sekani. Kenya. DeVante. It’s also about Oscar. Aiyana. Trayvon. Rekia. Michael. Eric. Tamir. John. Ezell. Sandra. Freddie. Alton. Philando. It’s even about that little boy in 1955 who nobody recognized at first—Emmett.”

I didn’t know going into this this book was that it draws heavily off Tupac Shakur, to the point of what I’d dub “Tupacian”. Tupac casts a large shadow over the entire book. Despite how obvious it seems to me, I haven’t read any reviews connecting this story directly to Tupac so here’s my argument as to how deeply connected the book is to Tupac Shakur.

I’ll fully admit some of the points I’ll make are likely happenstance and/or simply reflective of the realities of racism in America. The phrase “the black experience” exists for a pretty clear reason, the white majority of Americans do not experience America the same as African Americans. Simply by writing a book that deals with racism will overlap with thematic issues covered by Tupac and by an even greater extent, hip hop at large.

That said, whether by conscience choice or simply happenstance, They Hate you Give is a hip hop novel where Tupac Shakur’s work is at the core of the tale, and is deeply entrenched with hip hop references and Tupacian thematic archetypes.

While the archetypes aren’t inherently limited to Tupac or even hip hop, but when stacked together, I believe that The Hate U Give affirms a deep study of Tupac and is much a homage to the better aspects of Tupac.

I’m also convinced that The Hate U Give also will be a better 2pac movie than the biopic after seeing the trailers for All Eyez On Me but that’s another rant aside.

Tupac used as narrative device:

At several key points of the book, 2pac’s works are used to both foreshadow and create exposition:

“Mind your business, Starr! Don’t worry ’bout me. I’m doing what I gotta do.” “Bullshit. You know my dad would help you out.” He wipes his nose before his lie. “I don’t need help from nobody, okay? And that li’l minimum-wage job your pops gave me didn’t make nothing happen. I got tired of choosing between lights and food.” “I thought your grandma was working.” “She was. When she got sick, them clowns at the hospital claimed they’d work with her. Two months later, she wasn’t pulling her load on the job, ’cause when you’re going through chemo, you can’t pull big-ass garbage bins around. They fired her.” He shakes his head. “Funny, huh? The hospital fired her ’cause she was sick.” It’s silent in the Impala except for Tupac asking who do you believe in? I don’t know. My phone vibrates again, probably either Chris asking for forgiveness or Kenya asking for backup against Denasia”

Tupac’s song “Who Do You Believe in?” is a paranoid exploration about psychological toll of urban decay and death.

So I'm askin', before I lay me down to sleep Before you judge me Look at all the shit you did to me; my misery

- 2pac, Who Do You Believe in

At the beginning of chapter ten, Starr decides to join her dad on errands for his story. During the trip, 2pac’s song, “Keep Your Head Up” is used as exposition again and mild foreshadowing as Starr struggles with her friend’s death.

“I’m always down to hang out with him. We roll through the streets, Tupac blasting through the subwoofers. He’s rapping about keeping your head up, and Daddy glances at me as he raps along, like he’s telling me the same thing Tupac is. “I know you’re fed up, baby”—he nudges my chin—“but keep your head up.” He sings with the chorus about how things will get easier, and I don’t know if I wanna cry ’cause that’s really speaking to me right now, or crack up ’cause Daddy’s singing is so horrible. Daddy says, “That was a deep dude right there. Real deep. They don’t make rappers like that no more.” “You’re showing your age, Daddy.” “Whatever. It’s the truth. Rappers nowadays only care ’bout money, hoes, and clothes.” “Showing your age,” I whisper. “’Pac rapped ’bout that stuff too, yeah, but he also cared ’bout uplifting black people,” says Daddy. “Like he took the word ‘nigga’ and gave it a whole new meaning—Never Ignorant Getting Goals Accomplished. And he said Thug Life meant—” “The Hate U Give Little Infants F---s Everybody,” I censor myself. This is my daddy I’m talking to, you know? “You know ’bout that?” “Yeah. Khalil told me what he thought it means. We were listening to Tupac right before . . . you know.” “A’ight, so what do you think it means?” “You don’t know?” I ask. “I know. I wanna hear what you think.” Here he goes. Picking my brain. “Khalil said it’s about what society feeds us as youth and how it comes back and bites them later,” I say. “I think it’s about more than youth though. I think it’s about us, period.” “Us who?” he asks. “Black people, minorities, poor people. Everybody at the bottom in society.” “The oppressed,” says Daddy. “Yeah. We’re the ones who get the short end of the stick, but we’re the ones they fear the most. That’s why the government targeted the Black Panthers, right? Because they were scared of the Panthers?”

“Uh-huh,” Daddy says. “The Panthers educated and empowered the people. That tactic of empowering the oppressed goes even further back than the Panthers though. Name one.” Is he serious? He always makes me think. This one takes me a second. “The slave rebellion of 1831,” I say. “Nat Turner empowered and educated other slaves, and it led to one of the biggest slave revolts in history.”

Again, we have the content of Tupac’s song reflected in the story. Below is the hook, literally as her dad is comforting his daughter by trying to normalize her life after the shooting. In his own way, he’s also placing the pivotal title, THUG on the book.

Keep ya head up, ooh, child Things are gonna get easier Keep ya head up, ooh, child Things'll get brighter Keep ya head up, ooh, child Things are gonna get easier Keep ya head up, ooh, child Things'll get brighter

- 2pac, Keep Your Head Up

When Seven is driving with Chris, Kenya, DeVante, and Starr, after the pivotal moment where DeVante is rescued from an already dangerous situation, Seven realizes his mother helped Chris, Kenya and Starr rescue DeVante. Seven wants to go back to try and get her out of the situation, but Starr sees the futile logic, and tries to reason with Seven not to go back.

2pac’s Changes plays when Seven ultimately is convinced to u-turn and not to go back to King’s house and the choice inevitably leads the group to the protests at the end of chapter 24.

“A Tupac song on the radio makes up for our silence. He raps about how we gotta start making changes. Khalil was right. ’Pac’s still relevant.

“All right,” Seven says, and he makes another U-turn. “All right.”

2pac’s Changes is to-date, 2pac’s highest chart topping song, originally released as a B-Side on Brenda’s Got A Baby but re-release on his greatest hits, remixed and remastered to its catchier version that most listeners know today. Changes centrally covers police brutality, racism, the rise of black incarceration, drug dealing, and gang violence, ultimately with 2pac asking listeners to make changes, while over an interpolation of "The Way It Is" by Bruce Hornsby and the Range. The entire song feels as urgent a quarter century later as it did in 1992 and could be quoted in its entirety.

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I see no changes. All I see is racist faces. Misplaced hate makes disgrace to races we under. I wonder what it takes to make this one better place... let's erase the wasted. Take the evil out the people, they'll be acting right. 'Cause both black and white are smokin' crack tonight. And only time we chill is when we kill each other. It takes skill to be real, time to heal each other. And although it seems heaven sent, we ain't ready to see a black President, uhh. It ain't a secret don't conceal the fact... the penitentiary's packed, and it's filled with blacks. But some things will never change. Try to show another way, but they stayin' in the dope game. Now tell me what's a mother to do? Bein' real don't appeal to the brother in you. You gotta operate the easy way. "I made a G today" But you made it in a sleazy way. Sellin' crack to the kids. "I gotta get paid," Well hey, well that's the way it is.

2pac - Changes

I could spent paragraphs unpackingChanges, but its best simply listened to after reading the book.

Lastly, when Starr finally moves into up into her new room, Tupac is used to reflect on Khalil in the closing of the book.

“Momma leaves with the phone, and I turn onto my side. Tupac stares back at me from a poster, a smirk on his face. The Thug Life tattoo on his stomach looks bolder than the rest of the photo. It was the first thing I put in my new room. Kinda like bringing Khalil with me.

He said Thug Life stood for “The Hate U Give Little Infants Fucks Everybody.” We did all that stuff last night because we were pissed, and it fucked all of us. Now we have to somehow un-fuck everybody.”

References to 2pac

1) I’ll start with the most obvious. The Hate U Give, is “THUG”, such a direct reference to 2pac that not one but two characters explain the meaning of 2pac’s love of acrynomistic interpretations of words. Tupac was hardly the first rapper to lift acronyms, as the 5 Percent Nation slang infected hip hop in the late 80s and early 90s. For examples, see any rhyme that involves the phrase Arm Leg Leg Arm Head (Allah) orPete Rock and CL Smooth’s “They Reminisce Over You, T.R.O.Y.”

Tupac once explained Thug Life as “The Hate U Give Little Infants Fucks Everybody”, an exposition of the black experience according to Shakur. Tupac doesn’t single out just whites or blacks or any other single sect of society but rather points out the normalization of racism hurts white people as well as black people and any other ethnic group. It’s a very progressive argument to be made by man in his early 20s back in the early 90s (lest not forget 2pac was another young black man gunned down at 25).

“Khalil drops the brush in the door and cranks up his stereo, blasting an old rap song Daddy has played a million times. I frown. “Why you always listening to that old stuff?” “Man, get outta here! Tupac was the truth.” “Yeah, twenty years ago.” “Nah, even now. Like, check this.” He points at me, which means he’s about to go into one of his Khalil philosophical moments. “’Pac said Thug Life stood for ‘The Hate U Give Little Infants Fucks Everybody.’” I raise my eyebrows. “What?” “Listen! The Hate U—the letter U—Give Little Infants Fucks Everybody. T-H-U-G L-I-F-E. Meaning what society give us as youth, it bites them in the ass when we wild out. Get it?” “Damn. Yeah.” “See? Told you he was relevant.” He nods to the beat and raps along. But now I’m wondering what he’s doing to “fuck everybody.” As much as I think I know, I hope I’m wrong. I need to hear it from him.”

2) The second most obvious 2pac reference is both Starr Amaru Carter shares the same middle name of Tupac Amaru Shakur. Also notable is the Starr’s last name is the same as Jay-Z, which also is referenced when Starr jokes about the wishful possibility of being an estranged relative relationship to Jay-Z. The spelling of Starr could be also taken as homage to Black Star (Mos Def + Talib Kweli) or Gang Starr (Guru + DJ Premier).

Bonus:

Both groups pay homage to fallen rappers, such as on Black Star’s most famous track “Definition” which features the chorus of:

“One, two, three, It's kind of dangerous to be an MC, They shot 2Pac and Biggie, Too much violence in hip-hop, Y-O” - BlackStar, Definitiona

In the case of Gang Starr, DJ Premier especially being responsible for exposing a wider audience to Big L, or songs like on their classic album Moment of Truth on the song “In Memory Of...” which calls out a large cast of fallen hip hop pioneers including ‘Pac and Biggie.

Also notable, Mos Def performed Panther Pride as spoken word by 2pac on the tribute album, The Rose That Grew From the Concrete, further deepening the Tupac connection to Black Star.

These are loose tangential connections to Tupac. Even Sean Carter (Jay-Z) was called out as the ring leader of East Coast rappers looking to tarnish 2pac’s namesake on Tupac’s Makalevi album, The Seven Day Theory.

In a more literary sense, Starr literally is the star of the book, akin to over-the-top literary naming conventions like Hiro Protagonist in Neil Stephenson’s classic, “Snow Crash”.

3) King is a Suge Knight-esq character even described as a physically imposing 300 pound bearded bald man, standing just above 6 feet and always carrying a cigar. Knight’s kingpin image as a villain has become the standard bearer of the evil gang affiliated record exec and the archetype of the hip hop villain, (see Def Jam’s Vendetta/Fight For NY character, D-Mob, or Lucious from Empire) .

King isn’t a studio exec nor does he manage musicians in the The Hate U Give, but his demeanor is a distilled version of Knight.

Bonus:

A laundry list misdeeds have been attributed to Knight and his cronies. Many fans of 2pac believe that Suge Knight orchestrated the hit on 2pac in Las Vegas. Lead Investigator of the Christopher Wallace murder, Russel Poole, believes that Suge Knight was behind the murder of the Notorious Big.

4) Colors play a part in the gang culture, grey and green are substituted for the real life crips and blood affiliations, a throwback to colors and gang life of the early 90s. Tupac often referenced M.O.B., Money Over Bitches but for those who knew Suge, M.O.B. was a menacing endorsement of the Mob Piru Bloods. The divisions of even the same gangs by regionality like the divisions of Bloods are reflected as King Lords has divisions within the same gang, akin to the world that Tupac lived in. Notably the reality of gang life isn’t unique to only 2pac but the the dedication to gang colors was originally a west coast phenomenon but spread.

NYC underground legend, OC (of the D.I.T.C.)’s Memory Lane illustrates the division of New York vs Los Angeles in the 80s.

I recall one of my cousins goin out to California Comin’ back tellin us niggas dyin over colors He told me 'bout, khaki wearin, jheri curl brothers Doin’ drivebys in cars with machine guns bustin’ I found it farfetched, thinkin his story is stretched Findin’ out later on about the West coast sets Let me fast-forward the story and tell ya how it ends They moved to start a new life for his life to end Come to find out later on he was Blood inducted From the same set he claimed was the Blood who bucked him - OC, Memory Lane*

The link has the track label mislabeled.

5) Seven’s name toys with the numerological side of hip hop.

I rarely-to-never put credence into numerology or anagrams as both are logical fallacies as it flirts with enthymemes and is an exercise in confirmation bias.

Most of the post-humorous “2pac is alive” theories had to do with seriously large jumps like “Makaveli = Mak alive”. I could easily connect the number to 2pac.

Example: Seven isn’t exactly limited to any one sect of western society due to its prevalence as a “lucky” number but 2pac’s Makaveli - The Don Killuminati: The 7 Day Theory, has seven in the title. Seven also happens (more coincidence than anything) to be the number of official 2pac’s post humorous albums.

While many theories circulate around the meaning of the Makaveli album’s title, quite literally the album was recorded a single week, hence the “Seven Day Theory.” In the context of a Tupanian world and as someone familiar with the importance of numerology among 2pac fans, I’d argue that simply using a number (any low digit number) would allow fans to make tangential claims about said number. This logical fallacy is known as “Attempts by gamblers to see patterns in random chance”, where coincidence is chalked up to some convoluted pattern, that often requires significant hurdles to arrive at.

While I’d wager that Seven’s name isn’t a direct reference to 2pac, I can see Angie Thomas toying with the reader, looking to make numerological connections to any (bad pun) number of things as numerology factored quite a bit into post-humorous Tupac conspiracies.

6) Big Mav, aka Maverick, Starr’s father, is constantly tending roses in his garden (and talking to them) despite being a fairly traditionally masculine character. The affinity with roses is shared with 2pac. 2pac’s autobiographical poem is “The Rose That Grew From the Concrete” which also is the name of his collected publication of his poetry. “Mama's Just A Little Girl” and” I Ain't Mad at Cha” both feature the iconography of roses pertaining as a metaphor for raising children in the urban ghettos. Big Mav struggle to raise roses in his urban environment is an allegory for his own careful attention to Starr (and all his children). Roses to my knowledge, are the only flower ever mentioned by variety in any 2pac song.

7) Khalil is potentially named after the actor that played in Juice, one of Tupac’s best friends, Raheem. Raheem is shot dead by Tupac’s character. While there isn’t a greater metaphor here, Tupac’s portrayal of Bishop, the antagonist in the film is widely regarded as Tupac’s defining film role, and a center of Tupacian lore as its his first film role. As the story goes, he landed it on an impromptu reading while hanging out with Treach of Naughty By Nature.

Also, police violence towards young black men is central to the Tupacian universe. This shouldn’t come as any surprise as Tupac confronted the reality of growing up as black male from a very early age.

Cops give a damn about a negro Pull the trigger, kill a nigga, he's a hero Mo' nigga, mo' nigga, mo' niggas Rather I'd be dead than a po' nigga Let the Lord judge the criminals If I die, I wonder if Heaven got a ghetto

- 2pac, I Wonder if Head Got a Ghetto

8) ) Golden Era references are aplomb in this book. For those unfamiliar, the Golden Era is usually cited as roughly between 1987-1995, marking the rapid rise of hip hop in public conscience era and of the most rapid evolution of hip hop in both lyricism, and production. While the exact years are often debated, the golden era is never extended beyond the deaths of 2pac and Biggie in 1996. The throwback references are largely to cultural references that existed when 2pac was alive. The obsession with Jordans is a 90s sneaker head theme. Shoe fetishism has been deeply entrenched with hip hop, especially in the indie rap scene as of today. This could easily be a book worth, but Jordan represents the shift from Adidas to Nike, which happened during the Golden Era.. While Tupac wasn’t explicitly a sneaker head, fans and publications have noted Tupac wearing Jordans.

More indicative of the throwback references, are with Starr and Chris’s obsession of Fresh Prince of Bel-Air, Jordans, and references to NWA and the movie Friday. Notably, Fresh Prince of Bel-Air is set in the in LA, NWA is from LA, and Friday is a movie set in LA. 2pac is most closely associated with Los Angeles despite being from NYC and also residing in Oakland.

DeVante is named after DeVante Swing, directly referenced to 90s RnB group, Jodaci, DeVante Swing even produced a song for Tupac, although not really affiliated. For a bit of unrelated trivia, Jodaci is where Sean “Puffy” Combs got his start in the music business as his first major act to break. Puff Daddy (as he was known) is a central figure in 2pac’s beef with the Biggie.

Lastly, even the phrase” Westside is the best side” uttered in the book, and is a throwback reference to the West vs East hip hop beef, prominently between Tupac and Biggie and whoever else Tupac threw under the bus in diss records (Nas, Jay-Z, Mobb Deep and even The Fugees).

9) Starr’s childhood friend, Natasha, died of gang violence. Tupac often recorded odes to fallen friends, most notably Kato who died of gang violence who’s referenced in lyrics on “How Long With they Mourn Me”, “So Many Tears”, “Ready For Whatever, “Only Fear of Death”, “Where do we go from here”, “Ballad of a Dead Soulja”, “Life Goes On” and “White Man’z World”. While the repercussions of gang violence is hardly new territory for hip hop, it follows the Tupacian thematic tone. This may be grasping at straws Natasha’s death reads quite a bit like Tupac’s description of Latasha mentioned in “Hellrazor”.

Dear Lord if ya hear me, tell me why Little girl like LaTasha, had to die She never got to see the bullet, just heard the shot Her little body couldn't take it, it shook and dropped And when I saw it on the news how she bucked the girl, killed Latasha Now I'm screamin fuck the world,

-2pac, Hellrazor

Notably, The real LaTasha Harlins was shot when a store manager assumed LaTasha was stealing liquor and a conflict arose where Latasha was shot, in the back of the head, attempting to leave.

10) The reactions to the police verdict result in a full blown riot resembling the the LA riots in depth and scope. This is as much about today as it is thematically 2pac. Tupac several times references rioting, (as the LA riots happened in April 29, 1992 - May 4, 1992.

First you didn't give a fuck, but you're learnin now If you don't respect the town then we'll burn you down God damn it's a motherfuckin riot Black people only hate police so don't try it If you're not from the town then don't pass through Cause some O.G. fools might blast you

- 2pac, I Wonder if Head Got a Ghetto

I must reiterate that this alone isn’t inherently Tupacian as the LA Riots have had a long standing hold the public conscience, and any riots resulting from unfavorable outcomes circulating police brutality automatically welcome a comparison to the LA Riots.

While I’m sure there’s other relationships other readers can make connections to 2pac, these were the most easily recognized for me.

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Recommended listening from 2pac:

Changes

HellRazor

Me Against The World

I Wonder if Heaven Got A Ghetto*

Trapped

Holler if You Hear Me

Brenda’s Got A Baby

Keep Your Head Up

Until the End of Time (RP Remix)

My Block

Do For Love

*I Wonder If Heaven Got A Ghetto borrows several lines from Changes (or vice versa) as Changes was originally a B-Side that was never released on an album. The remix I Wonder If Heaven Got A Ghetto I personally like

#the hate u give #2pac #tupac #tupac shakur #Hip hop music #political rap #political hip hop #book review #book analysis #black lives matter #hip hop #westside #west coast #thug life #angie thomas #ya novels #literature

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